1. Samanya Vedanta Upanishads Trans Adyar

GOVERNMENT OF INDIA

DEPARTMENT OF ARCHAEOLOGY CENTRAL ARCHAEOLOGICAL LIBRARY

CALL No. Sa2Vu- Ayy Sul

D.G.A. 79.

THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

=مـ ٧X٢

THE SĀMĀNYA VEDĀNTA UPANISAD-S

TRANSLATED INTO ENGLISH (ON THE BASIS OF THE COMMENTARY OF S'RĪ UPANIȘAD-BRAHMA-YOGIN)

BY

S'RĪ T. R. SRĪNIVĀSA AYYANGĀR, B.A., L.T. (Retired Head Master, Kalyana-sundaram High School, Tanjore)

AND EDITED BY PAŅDIT S. SUBRAHMAŅYA SĀSTRĪ, F.T.S.

7918

Sa2Vu Ayy Sul

THE ADYAR LIBRARY Fa XxV

UENTRA GIVAL MBRARY NEW DELHL Acc. No ..... 7912

Date. 30.4.56.

Noll No. Sa.2 Vul Aud Sal

Printed by C. SUBBARAYUDU, AT THE VASANTA PRESS, ADYAR, MADRAS.

PREFACE

IT was in 1920 that the Adyar Library planned the publication of the Hundred and Eight Upanisad-s together with the commentary of Upanisad-brahma- yogin which had not been published still then. With the publication in 1936 of Part II of the Dasopanisad-s (Vol. 8 of the Texts and commentaries), the first part of the plan was accomplished. The next work was the publication of the English Translations. The first · Volume of the translation-series (Yoga-Upanisad-s) ap- peared in 1938. In issuing this second Volume (Sāmānya Vedānta Upanișad-s) I beg to tender, once more, my grateful thanks to the Translator-S'ri T. R. S'rī-nivasa Ayyangār, Retired Headmaster, Kalyāņa- sundaram High School, Tanjore and the Editor- Brahma-s'rī Paņdit S. Subrahmaņya S'āstrī Avl., both of .whom have placed their great talents freely at the disposal of the Adyar Library and rendered very valuable and much appreciated service during these many years with great zeal and devotion. As stated by me in the Preface to the first Volume (Yoga Upanișad-s) of the present series, the Translation closely follows the Commentary of S'ri Upanisad-brahma-yogin, who is the only one so far known to have achieved the

vi THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

unique distinction of having written a commentary on all the One Hundred and Eight Upanisad-s and pre- sented in an extremely lucid manner, S'rī S'amkara- carya's commentary on the ten major Upanisad-s, which he seems to have closely followed. The advantage of following the interpretation of obscure passages by a single writer right through the entire field covered by the One Hundred and Eight Upanisad-s cannot be overestimated. While an attempt has been made to give a verbatim et literatim rendering of the Upanisad-s, which is indeed no easy task, portions not bearing on the words of the Text, but which are necessary to render the meaning clear, are enclosed within circular brackets, while the introductory notes to the Upanisad-s and other extraneous matter, considered necessary for the further elucidation of the subject-matter, are en- closed within rectangular brackets.

The Adyar Library G. SRINIVASA MURTI, 20th February 1941 Honorary Director

:

TRANSLATOR'S NOTE

I HAVE derived considerable help from the gloss of S'rr Upanisad-brahma-yogin, in construing and amplifying the import of the original of the One Hundred and Eight Upanișad-s, but, in the case of the very large number of passages not covered by the gloss, I have relied on my Antah-karaņa as my sole guide. I am aware that errors have crept in, due, in a large measure, to my own imperfections and request the generous reader to bear with me, in the belief that nothing is perfect in this phe- nomenal world of ours, that is apart from the peer- less Brahman, which pervades, in all its perfection, and transcends all, including this imperfect and erroneous exposition of the Brahma-vidya in a foreign language, representing four years of honest work prayerfully rendered.1 I have almost reached the end of the tenure of my labours as well as my life and fervently hope to derive the supreme satisfaction of having dis- charged my duties to the full and see the work pub- lished, before I seek refuge in the lotus-feet of the Lord and attain Kaivalya through His grace.

Tanjore, ) T. R. SRINIVASA AYYANGAR, 11-8-1940 Retired Headmaster, Kalyana-sundaram High School, Tanjore.

1 I have so far completed the translation of all the Ninety-eight Minor Upanisad-s and the first two of the Ten Major Upanişad-s.

THE SĀMANYA VEDANTA UPANIȘAD-S

PAGE The Akşy-upanīșad 1-11 The Adhyātmopanișad 12-27 The Anna-pūrņopanișad 28-87 The Ātmopanișad . 88-95 The Ātma-bodhopanișad 96-104 The Ekākșaropanișad 105-109 The Kauşītaki-brāhmaņopanișad 110-171 The Garbhopanişad 172-185 The Nir-ālambopanişad 186-200 The Paingalopanișad . 201-230 The Prāņāgni-hotropanișad 231-241 The Mantrikopanişad . 242-251 The Mahopanişad . 252-357 The Muktikopanişad . 358-386 The Mudgalopanişad 387-395 The Maitrāyaņy-upanișad . 396-421 The Vajra-sūcikopanişad . . 422-427 The S'ārīrakopanișad 428-433 The S'uka-rahasyopanişad . .. 434-449 The Sarva-sāropanișad 450-460 The Sāvitry-upanișad . 461-466 The Subālopanișad 467-522 The Sūryopanişad . 523-529 The Skandopanişad 530-534 B

CONTENTS

PAGE 11334566788990 THE AKSY-UPANĪȘAD 1 The Cākșușmatī-vidyā 1 The Real Form of Brahma-vidya 3 Yoga, the Expedient to be adopted for the attainment of the Brahma-vidyā 3 The First Stage of Yoga 4 The Second Stage 5 . The Third Stage 6 Non-concern of Two Kinds 6 In Praise of the First Stage 7 The Fourth Stage 8 The Fifth Stage 8 The Sixth Stage 9 The Seventh Stage 9 Rule Regarding Devotion to the Omkara-brahman 10

THE ADHYĀTMOPANIȘAD 12

Real Form of Narayana, the Antar-atman of all beings 12 Removal of the Mistaken Attribution to the Atman, through fixity in the Brahman 14 Meditating on the mere Atman, after the Denial of the An-atman 14 Means to be Employed for the Obliteration of Past Impressions . 16 Rule relating to Eradication of Error, in Meditating on the Brahman 16

xii THE SĀMANYA VEDĀNTA UPANIȘAD-S

PAGE Limit to the Practice of Samadhi 17 Having a Sight of the Kevala-Brahman, through in- vestigation into the False Nature of all Upadhi-s . 17 Exposition relating to the Impossibility of the Dual State (of the Brahman) 18 Rule relating to the fixing of the Mind in the abstract Contemplation of the Ätman 19 Inter-relationship, as cause and effect, among Detach- ment, Wisdom, Non-concern, and Repose . 19 Description of Sravana, Manana, Nididhyasana and Samādhi 19 Description of Samadhi as the Dharma-megha 21 Non-vicarious Accomplishment of the Knowledge of the Atman, through Samadhi 21 . Limit of Detachment, Superior Wisdom and Non- concern 21 Description of the Sthita-prajña, the Man of Stable intellect 22 Description of a Jivan-mukta 22 Endurance of the Prarabdha, Destruction of the Samcita and Relation with the Agamin, for the Jivan-mukta . 23 Exposition of the Pros and Cons about the Endurance of the Prarabdha-karma 24 Real form of the Brahman Devoid of the three Karma-s 25 Exposition of the Realization of the Atman to the Guru 25 The Order in which the Vidya was Traditionally handed down 26

THE ANNA-PŪRŅOPANIȘAD 28

Seeking after the knowledge of the Brahma-vidya and the Means of Acquiring it . 28

CONTENTS xiii

PAGE Dawning of the knowledge of the Brahman through the practice of the Anna-purna-mantra 29 Removal of the five kinds of delusion . 30 Meditation on the real form of the Atman 31 Perception of existence as a generic function (of the Ātman) 33 Samadhi, the means to attain the knowledge of the true existence 34 Accomplishment of Samadhi, through investigation 36 Description of attachment which is the cause of bondage 39 Non-attachment the means to liberation 39 Attainment of devotion to the Atman through the avoidance of mental resolve . 40 State of sleeping-while-yet-waking 41 Jivan-mukti, the Turiya-state . 41 Videha-mukti, the Turiyātīta-state 41 Rule regarding the perception of the Innermost Atman as identical with the Brahman 42 Description of liberation 44 Matters relating to a Jivan-mukta 45 Perfect perception, the definition of Kaivalya . 46 Seeking after the knowledge of the real form of Videha- mukti 49 Manner of control to be exercised by a Jivan-mukta over the senses and the Mind 49 Remaining in the Turya-state . 50 Remaining as the Turya-turya 52 The Jivan-mukta's indifference towards the acquisition of Psychic Powers 53 Dissolution of the Mind of a Jivan-mukta 55 Dissolution of the Mind, of two kinds : with and with- out form 55 The State of a Videha-mukta 56

xiv THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

PAGE Brahma-vidyā and its fruits 57 Means to be Employed for the Acquisition of the Brahma-vidyā 59 Tranquillizing the Mind by controlling the Breath 60 Conquest of the Mind through the Restraint of pre- vious Mental impressions 61 Simultaneous practice of the knowledge of the Truth, Destruction of the Mind and the Obliteration of Vāsanā-s, as the means 65 Rule relating to the giving up of attachment for the attainment of Jivan-mukti . 67 Rule relating to the direct vision of the tman for the complete Dissolution of the mind and the like 69 Obliteration of all Vasana-s, through the knowledge of the Brahman and the Atman 70 Rule relating to Sahaja-prāņāyāma, for the Eradication of the delusion relating to the Existence or otherwise of the An-atman 72 Attainment of the knowledge of the Brahman, through the giving up of all forms of Mental responsivity . 74 Attainment of the supreme seat through Samkhya and Yoga . 76 Exposition by the Guru of His Own realization 78 Dissolution of the Mind, as the Means to be Employed for attaining the state of the Brahman 79 Attainment of the Non-dual Atman through knowledge of the import of the S'astra-s, Meditation and the like. 80 Attainment of liberation through Knowledge of the seven stages . 82 Absence of Misery for the Jivan-mukta 83 Rule relating to the conception of the Atman alone, as the sequel to the giving up of the conception of the An-atman 83 The Turiya-state 85

CONTENTS XV

PAGE Final conclusion arrived at by the S'astra-s relating to the Atman . 86 Rule relating to the Tradition of the Vedanta . 87 THE ĀTMOPANISAD 88 The Three-fold character ot the Purusa 88 The real form of the Atman 88 The real form of the Antar-atman 89 The real form of the Paramatman 89 Exposition of the really Non-dual Nature of the Brahman 90 . The eternal nature of the Ätman 91 The discharging of all his duties by the knower who delights in being the Brahman alone 92 The Brahman-hood of the knower of the Brahman 94 The Non-occurrence of Misconceptions in the Knower of the Brahman 94

THE ĀTMA-BODHOPANIȘAD 96 Worship of the Pranava and the Astaksari-mantra 96 The real form of the state of the Brahman Non-dif- ferentiated from the Praņava - 97 Attainment of immortality through the knowledge of the Pranava . 98 Knowledge of the innermost Non-differentiated Brah- man and the fruits thereof . 98 Exposition of the realization of the Atman alone, by the Yogin with superior qualifications 99 Mode of reflection to be adopted by the practitioner with middling qualifications'. 101 Fruit of the study of this Upanişad 104

THE EKĀKȘAROPANIȘAD . 105 Hymn in praise of Narayaņa, as the Atman Immanent 'in all beings . 105 Fruits of the knowledge of the All-Atman 109

xvi THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

PAGE · THE KAUŞĪTAKI-BRĀHMAŅOPANIȘAD 110 Primary and secondary fruits of sarcrifices in General. 110 Secondary Fruit-Attainment of Heaven and Return once again 112 Primary Fruit-Attainment of the State of the Brah- man in the Brahma-loka 114 Attainment of the Glory of the Brahman by the knower of the Brahman 119 . Attainment of Extraordinary power, by the knower of the qualified Brahman 120 The truth of the Atman, of the Atman remaining as the All-Atman, and as the Brahman alone . 123 Worship of the Prana as the Brahman and the fruit of such worship . 124 Ritual, known as Eka-dhanavarodhana, for the attain- ment of whatever is unattainable 127 Observance relating to the deities which would bring about the attainment of all desires. . 128 . Agni-hotropasana, the means leading to the Praņa- · Brahman 130 . Worship of the New-Moon bestows the Conquest of all . 132 Worshipping the Moon for the warding off of the Misery caused by the Death of Progeny 134 Observance securing long life to children 135 Upasana known as Parimara, relating to the Ātman and the deities 136 Lore relating to the Mukhya-prāna, known as Nihs're- yasādana-(Demonstration of Excellence) . 138 Ritual, known as Sampradāna, (handing over of the tradition by the dying father unto his son), pro- ductive of the well-being of the son. . 139 Worship of the Prajfatma-prana, most conducive to the welfare of Men 142

. CONTENTS xvii

PAGE Worship of the Chief Prana as Immortality . 145 In the worship of the Prana as the Uktha is seen the means of sustenance of all . 147 Condition of the Purusa, (the Jivätman), after departing from the body 150 Attainment by the Tan-matra-s of Identity with the Prajñā 151 Attainment of name and other subtile elements (by the Jiva) through the vocal and other organs, only when influenced by Prajñā . 153 Impossibility of commanding the faculty of speech and others by the respective organs wherefrom Prajña has departed . 154 Rule relating to the absolute perception of the Brah- man and the Atman, as a consequence of regarding speech and others as false phenomena 156 Rule relating to the perception of the Prajnatman devoid of all differentiation . 157 Solemn declaration about the imparting of instruction relating to the Brahman 159 Worship of the Brahman as the Sun 159 Worship of the Brahman as the Moon : 160 Worship of the Brahman as Lightning 160 Worship of the Brahman as the Thunder-cloud 161 Worship of the Brahman as Ether 161 Worship of the Brahman as Air 162 Worship of the Brahman as Fire 162 Worship of the Brahman as Water 162 Worship of the Purusa of the reflected Image . 163 Worship of the Purusa of the Echo 163 Worship of the Purusa of Sound 164 Worship of the Purusa of Darkness 164 Worship of the Purusa of the Body 164 Worship of the Purusa of the sleeping state 165 c

xviii THE SĀMĀNYA VEDANTA UPANIȘAD-S

PAGE Worship of the Purusa of the right eye 165 Worship of the Purusa of the left eye . 166 Method of .imparting the knowledge of the Atman to one ignorant of the Atman . 166 Thorough penetration into the entire body, of the Ātman 168 Attainment of Videha-mukti, through the realization of the Atman . 170 .

THE GARBHOPANISAD 172 .

Aphorism descriptive of the body 172 Body of the character of the five elements 172 Remaining engaged in the five-fold (functionings) of the body 173 Separate application of the groups of organs (of per- ception and action) . 173 Resort to the six by the body and the Harbouring of the six qualities intimately connected with it 174 The Seven Dhatu-s of the body 175 Change in the aspect of the Embryo-from month to month. 177 ' The factor that determines the differentiation into the male, female or other character (of the offspring) 177 Capacity to know previous affairs in the eighth month of the Jiva's pre-natal existence 178 Remembrance by the Jiva of his previous incarnation, in the ninth month of his prenatal existence . 179 Wailing of the Jiva consequent on his coming to know of his previous Karma 179 Remembrance of One's previous career on coming into this world 181 Enunciation of the Tri-mala and other characteristics of the body 182

CONTENTS xix

PAGE The acquisition by the body of the essential character of a sacrifice . 183 Enquiry into the measurements of the body 184 Summing up 185

THE NIR-ĀLAMBOPANIȘAD . 186

The forty-one queries . 186 Real form of the Brahman 187 Real form of Is'vara 188 Real form of the Jiva . 189 Real form of the Prakrti 189 Real form of the Paramatman . 190 Brahmanhood alone of Brahman,(the creator)and others. 190 Real form of Jati, (division based on birth) 191 Real form.of ceremonial observance of the right kind and that of the opposite kind . 191 Real form of knowledge and ignorance . 192 Real form of happiness and misery 193 Real form of Svarga and Naraka, (heaven and hell) 193 Real form of bondage and liberation . 194 Real form of the Guru to be resorted to and the disciple 195 Real form of the knower and the deluded fool . 196 Real form of the Asura (demoniacal) Proclivity 196 Real form of Tapas, (penance) . 197 Real form of Parama-pada-(the supreme seat) 197 Real form of what is fit to be grasped and what is un- worthy of acceptance. 198 Real form of the Samnyasin 198 The fruit of the Vidyā, (Upanişad) 200

THE PAINGALOPANISAD 201

Seeking after the great secret of Kaivalya 201 The peerless Brahman . 201

xx THE SAMANYA VEDANTA UPANIȘAD-S

PAGE The Mula-prakrti and the Sāksi-caitanya 202 The A-vyakta and the Is'vara-caitanya . 203 The Mahat and the Hiranya-garbha-caitanya . 203 The Aham-kāra, the Virat-caitanya and the Genesis of the Tan-matra-s 204 Creation of the Brahmānda-s, (Macrocosms), Loka-s, (worlds),. and S'arira-s, (bodies) 204 Creation of the Karmendriya-s, (Organs of action) 205 Creation of the Jñanendriya-s, (Organs of perception) . 205 Creation of the Guardians of the organs 205 Entry of the Is'a into the body and the organs of per- ception and action 206 Attainment of the state of the Jiva by the Is'a . 206 How did the Isa attain the state of the Jiva ? . 207 Creation of the Gross body 207 Creation of-the Subtle body 208 The three bodies forming the five sheaths 209 The Pury-astaka 210 The Vis'va-state of the Viraj 210 The Taijasa-state of the Sutratman 210 The Prajna-state of the Atman conditioned by Maya . 211 Fruit of the knowledge derived from study and the like, exclusively of the Prājña 211 The reflected Caitanya, (sentience), alone, subject to the waking and other states . 212 The waking state 212 The dreaming state 213 The sleeping state 213 The fainting state 214 The dying state 214 Absence of repose for the Jiva involved in the cycle of births and deaths . 214 Desire to know the real nature of bondage and libera- tion, arising through the ripening of righteous Karma. 215

CONTENTS xxi

PAGE Investigation, the means of attaining liberation 215 Seeking to understand the true import of the Maha- vākya-s 216 Rule relating to the meditation on the Maha-vakya-s . 216 The words of the sacred text significant of the non- differentiation of the Brahman from the innermost Ätman 217 Real form of Sravaņa, Manana, Nididhyāsana and Samādhi 217 Excellence of Nir-vikalpa-samadhi, (changeless trance). 218 Dissolution of the Viraj and others in the Para- mätman 219 Dissolution of Vis'va and others in the Paramatman . 220 Manifestation of the Atman through the application of the mind towards identity 220 The mode of Meditation and the fruit of perception 221 Seeking to understand the greatness of a Man of Gnosis. 222 The Man of Gnosis, the Saviour of His Clan . 222 Nārāyaņa alone, the Embodied Ātman 223 The functioning of the Man of Gnosis, as long as his body lasts 223 With the fall of the body of the Man of Gnosis, alone- ness is attained 223 No funeral obsequies to be performed on the demise of a Man of Gnosis . 224 The particular manner in which the disciple should devote himself to the service of the Guru 225 The Veda-s and other store-houses of knowledge, of little avail to the enlightened man . 226 Dhyana-yoga, the means of perceiving the Brahman . 226 Excellence of Meditation on the Brahman 227 Fruit borne by the study of this Upanisad 229 Fruit borne by the knowledge of this Upanişad 230 Summing up. 230

xxii THE SĀMANYA VEDANTA UPANIȘAD-S

PAGE THE PRĀŅĀGNI-HOTROPANIȘAD 231 .

Qualification for the performance of the S'arira-yajña . 231 Procedure relating to the Bāhya-prānagni-hotra 232 The A-para-brahma-vidya, known as the seeing of the Sārīrāgni 236 The Sariragni-vidya constituting the Sārīra-yajña 238 Fruit derived from the study of the Vidya . 241 . . THE MANTRIKOPANIȘAD 242

Real form of the Paramatman . 242 Means to be adopted for the perception of the Para- mātman 243 Cycle of Worldly existence, the Lot of the Ignorant Man, who is the Victim of Maya . 244 Description ol the Jiva and the Isa 246 Kala and other Manifold forms in relation to the Ātman alone . 247 The Paramatman considered as Diverse, when viewed from different points . 248 Becoming the Brahman through the realization of the Brahman, wherein all meet with dissolution. 250

THE MAHOPANIȘAD 252'

Qualification for attaining the secret of the Brahman . 252 Peerlessness and Omnipotence of Nārāyaņa . 253 Coming into existence of Yajña-stoma 253 . Creation of the fourteen Purusa-s and the Purusa of the character of the twenty-five Tattva-s 253 Coming into being of Rudra 254 Coming into being of the Four-faced Brahman 255 Coming into being of the Vyahrti-s, the Chandas-s, the Veda-s and their Devata-s 255- Nārāyana, Assuming the from of the Virāj 256

CONTENTS xxiii

PAGE The Heart, the Seat, wherein Narayana is attained 257 The intuitive comprehension of the Highest state by Suka . 258 Absence of Mental ease in S'uka, even after the attain- ment of the knowledge of the Truth . 261 Growing indifference even to Vyäsa's precepts 261 S'uka resorting to Janaka 262 Examination of S'uka by Janaka 262 Conversation between S'uka and Janaka 263 Distinguishing between Bondage and Liberation 264 The State of the Jivan-mukta . .265 The State of a Videha-mukta 268 Removal of Suka's Delusion 269 S'uka's repose 270 Nidāgha's enquiry 271 Transient nature of the Phenomenal World 271 Ruinous character of Individuality, the Mind and Covetousness . 273 Decrying the body and its characteristic features 274 Worldly existence, full of Misery 276 Decrying women-folk 276 Ephemeral character of the directions and the like 278 . Seeking after the knowledge of the truth resulting from

. detachment 279 Four-fold means of attaining liberation 279 Rule relating to the perception of the Atman through proficiency in the S'astra-s and the like 280 Real form of Samadhi . 280 The state of a Jivan-mukta 282 Real form of investigation 283 Real form of quiescence and its fruit 285 Contentment 286 The blessed state of one who reposes in the Ātman 287 False nature of what is seen 288

xxiv THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

PAGE Bondage and Liberation, out of Attachment and Non- attachment to things seen. 288 Phenomenal world, the creature of the Mind 289 With the dawning of the knowledge that what is seen is non-existent, what remains is the Brahman 290 Samadhi of the character of remaining in the Atman of sentience . 290 Unreality of the Phenomenal world 292 Worldly existence, the Dalliance of the Mind . 292 Attainment of the Brahmam by the Seeker with the tranquil mind 293 Investigation into the Brahman to be made, with the giving up of the controversy relating to the Jiva and the Is'a, as preliminary thereto 294 Exalted nature of the knowledge of the Non-differen- tiated Brahman 295 Rule relating to remaining intent on the absolute per- ception 296 Accomplishment of the Brahman through tranquilliz- ing the Mind . 297 Successful accomplishment of Liberation through obli- teration of Vasana-s . 300 Actual revelation of supreme sentience, through knowl- edge devoid of ideations. 302 Fixed idea at the root of Bondage and Liberation 303 Rule relating to the giving up of the misconception relating to the An-atman 303 Number of stages of ignorance and knowledge 305 Remaining in the real form of the Atman is Liberation, while swerving from it is Bondage 305 Detailed exposition of the Seven stages of ignorance . 306 Detailed exposition of the Seven stages of knowledge . 308 The form of the Jivan-mukta and his demeanour 311 Who is eligible for the stages of knowledge? . 311

CONTENTS XXV

PAGE State of the Brahman attainable through knowledge . 312 Knowledge of the Brahman alone, the means of attain- ing the Brahman 313 Throbbing of sentience alone, with the dissolution of the mind 314 Means to be adopted for the obliteration of the delu- sion of the phenomenal world 315 Attainment of the Brahman of Non-mindedness 317 Indulging in objects of sensual pleasure in a detached spirit . 319 Conquest of the mind a solemn duty 320 Possibility of accomplishing all ends and aims of life through the Mind 320 Giving up of individuality as the means of cutting off greed . 322 Bondage and Liberation resulting respectively from the vigorous functioning and the total dissolution of the mind 324 Demonstration as to the qualification requisite to be imparted the lore relating to sentience 325 Attainment of the state of the Brahman, through the extirpation of Maya . 326 Assumption of Jiva-hood susceptible to recurring births and deaths by the supreme sentience of the Brahman. 329 Creation of the World by Brahman under the influence of Māyā 333 Creation of living beings and the devising of all the S'āstra-s 335 Whatever is a creature of Fancy is worthy of being discarded, because of its false nature 336 Cutting away the root of worldly existence, through the uprooting of ideations . 338 Attainment of Omnipotence by the Parames'vara through the practice of Samadhi 340 D

xxvi THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

PAGE Experience of the liberated Yogin at the time of his rising from Samädhi 342 Eligibility for enlightenment only in the very last incarnation . 343 . . Procedure to be adopted by knowers towards the worship of the Atman 343 Rule relating to the discarding of ideations not related to the Atman 344 Lamentation of the Ignorant Man 345 Mode of destruction of the Mind 345 Means to be adopted for the giving up of Vasana-s 346 Greatness of a Jivan-mukta 349 . Rule relating to the giving up of covetousness 350 The four-fold conviction 350 The Brahman conceived in different ways by Materi- alists and others 351 Absence of scope for swirling in phenomenal existence in the case of one firmly established in the non-dual state . 352 Rule relating to the devotion to the Brahman by the seeker after liberation 353 Fruit of studying and imparting instruction unto a disciple on the Mahopanisad-s'astra and its import 356 .

THE MUKTIKOPANIŞAD 358

Seeking after the knowledge of the real form of the Paramātman 358 Identity with the Brahman attainable through the knowlege of the final conclusion of the Vedanta . 359 Seeking the knowledge of the different kinds of libera- tion and the means of attaining them 360 Worship, the means of attaining Sa-lokya and other kinds of Liberation . 361

CONTENTS xxvii

PAGE Knowledge of the Upanisad-s, the means to Liberation of the type of incorporeal aloneness . 362 Order of the One Hundred and Eight Upanisad-s 363 Attainment of Liberation through the knowledge of the import of the Upanişad-s 365 Rule relating to the imparting of instruction on the Upanișad-s . 366 The Invocation of Peace in relation to the One Hundred and Eight Upanişad-s 367 Liberation through aloneness attainable from the knowledge of the Upanişad-s 369 Exposition of the real form of Jivan-mukti and Videha- mukti, the Sanction for belief in them, the means to be employed for their attainment and the utility thereof 371 Duty of man in relation to Vasana-s conducive to human well-being and misery 373 Simultaneity desirable in the obliteration of Vasanā-s, destruction of worldly knowledge and the mind 374 Procedure to be adopted for the destruction of Vasana and the utility thereof 375 Procedure to be adopted for the obliteration of the Mind and the fruit thereof . 377 The two kinds of destruction of the mind : with form and without form 378 Expedient devised for the curbing of the Mind 379 Concentration, the means to be employed for mind- control 380 Accomplishment of Samadhi through the practice of natural Kumbhaka . 381 Maya concealing the real from of the Brahman, is generic with Vasana .. 382 Pure and impure Vasana-s, the causes of Bondage and Liberation 383

xxviii THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

PAGE Attainment of the Paramätman, preceded by the giving up of all Vāsanā-s . 384

THE MUDGALOPANIȘAD 387 . Synopsis of the Hymn in Praise of the Purusa 387 Imparting of the knowledge of the profoundest secret 388 The Maha-purusa assuming a form of his own 389 Quadruplication of the Maha-purusa . 390 Initiation of Catur-mukha into the performance of the sacrifice of Creation . 390 The oneness in reality of the Maha-purusa, seen by seekers in various aspects 391 . Attainment of the state of the Jiva even by the Brahman through the influence of the three torments 392 Fruit attainable through the study of this Upanisad . 394 Sacred injunction relating to the imparting of instruc- tion regarding the import of the Purusa-sukta 395

THE MAITRĀYAŅY-UPANIȘAD 396 Seeking after the knowledge of the Atman by one detached from worldly existence 396 Gatha in disparagement of worldly existence 397 Imparting instruction about the Para- and the Apara- Brahman unto one, who is disgusted with worldly existence 399 The Ätman, the supreme controller of the body 401 The Atman as the Purusa presiding over all . 402 Entrance, by the Atman, into all created beings, in the character of Prāņa 403 Real form of the five vital airs 404 Real form of the Vais'va-nara-fire 405 The Paramatman of the character of the Jivatman of the Gross body 406

CONTENTS xxix

PAGE Attachment to worldly existence, only apparent in the Paramātman 407 The pure form of the Atman 408 The real form of the Bhutatman, coursing through worldly existence 408 Other testimony for the existence of the Bhutatman . 411 Another testimony for the diversity of the Bhutatman . 412 Another testimony for the position that the Bhutatman is only the gross body 412 Absence of escape from worldly existence without recourse to the practice of righteous conduct . 413 Practising one's own Dharma, the only form of counteracting the bane of worldly existence 415 Liberation only to one with a clear mind 416 Resorting to the Lord, for tranquillizing the Mind 418 The Atman assuming the form of the phenomenal world, when subject to limitation 419

THE VAJRA-SŪCIKOPANIȘAD 422 Introductory Eulogy of the Vajra-suci . 422 Who is verily a Brāhmaņa ? 422 The Jiva, not the Brähmaņa 423 The body, not the Brahmaņa . 423 Class (by birth) not the Brāhmaņa 424 Knowledge, not the Brahmaņa . 425 Karma, not the Brāhmaņa 425 The pious performer of religious duties not the Bräh- maņa . 425 The actual seer of the non-dual Atman alone, the Brāhmaņa . 426

THE SĀRĪRAKOPANIȘAD 428

The body constituted of the five elements 428 The organs and the objects of perception, related to the elements . 429

xxx THE SAMĀNYA VEDĀNTA UPANIȘAD-S

PAGE The organs and the objects of action, related to the elements 429 The four inner senses 429 Relationship of the parts of the body with the elements 430 . Properties of the elements 430 Specific consequences of the three Guna-s, Rhythm and others 430 The four-fold states 431 Real form of the Kșetra-jña 432 The form of the Ksetra. 432 The Prakrti and the Puruşa 433

THE S'UKA-RAHASYOPANIȘAD 434

Introduction to the Rahasyopanişad 434 Imparting of the Pranava-brahman unto S'uka by S'iva . 435 Greatness of the Rahasyopanisad 436 Muttering the Prayer relating to the Maha-vakya-s along with the six Anga-s 438 Prayer relating to the term "That "-with its Arga-s 440 Prayer relating to the term-"Thou", with all its . Anga-s 441 Prayer relating to the term "Art"-with all its Anga-s 442 Import of the Maha-vakya-s 443. Narration of S'uka's self-realization 445. Demonstration of the identity of the Jiva with the 446 . Knowledge as the expedient for the attainment of aloneness 447 Attainment of the state of the Atman immanent in all, through knowledge of the Brahman . 448

CONTENTS xxxi

PAGE THE SARVA-SĀROPANIȘAD . 450 Questions relating to Bondage, Liberation and the like . 450 Real form of Bondage and Liberation . 451 Real form of Vidyā and A-vidyā 451 Detailed description of the four states . 452 Detailed description of the five sheaths. 452 Real form of the Jiva subject to Upadhi (conditions) 454 Real form of the Upadhi operating on the Jiva. 454 Real form of the Kșetra-jña 455 Real form of the Sāksin 455 Real form of the Kuta-stha 456 Real form of the Antar-yamin . 456 Real form of the innermost (Atman) 456 Real form of the Paramatman . 458 Real form of the Para-brahman. 458 Real form of Māyā 458 Detailed description of the realization of the Brahman and the Atman 459

THE SĀVITRY-UPANIȘAD 461

The inter-relationship, as effect and cause, between the Savitr and the Savitri 461 The three quarters of the Savitri 464 Conquest of recurring death, fruit of the Savitri-vidya. 465 The Balatibala Mantra-s 465 Fruit of the Vidyā 466

THE SUBĀLOPANIȘAD 467 Mode of dissolution and sustenance of the phenomenal world . 467 The state of remaining as the changless Brahman 467 Coming into existence of darkness down to Earth 468 Coming into existence of the Virāt-purușa 468 Creation of Mrtyu 469

xxxii THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

PAGE Creation of the seven mental Praja-pati-s 469 Creation of the Brahmanda-s and others out of the Purușa 469 Creation of Nisada-s and the like from the Purusa 470 Manifestation of the Veda-s, the S'astra-s and the like . 470 Creation of the male and the female . 471 Order of dissolution of the phenomenal world . 472 The truth of the Turiya 473 Immunity from sorrow of the meditator on the change- less Brahman . 473 Absence of Prana and the like in the changeless Brahman 473 . Means of attaining the Brahman and the fruit thereof . 474 The real form of the Nadi-s situated in the heart 475 Experiencing the waking state in the gross sheath 475 Experiencing dreams in the subtle sheath 476 Experiencing sleep in the ether of the heart 477 . The Atman traversing the three sheaths is the Turiya- brahman 479 The Is'vara not transcending beyond the Turya 486 Remaining as the Atman alone . 488 All creation is only out of the Brahman 488 The entire phenomenal world non-existent apart from Nārāyaņa 488 Names of the Sușumņa leading to the exquisite state (of Nārāyaņa). 490 . Sovereignty of Nārāyaņa alone everywhere 491 The form of the Antar-yamin . 492 Nārāyana, the Antar-yamin of all 492 Pedigree of this Vidya . 493 The state of the Atman remaining in the body . 494 The purity of even the Atman remaining in the body . 494 Dissolution of all beings in the seedless Brahman 495 Fruit of the knowledge of the seedless Brahman 508

CONTENTS xxxiii

PAGE Means to be employed for the attainment of the Brah- man and the Atman . 508 Establishment of all the worlds in the Brahman and the Atman 510 Fruit of the knowledge of the Brahman so related 511 The way upward 511 The manner of ascent, through the Nadi of the heart . 511 Rule relating to Samādhi 513 Purity of food . 513 Samädhi attended with its pre-requisite aids, the means to the attainment of the knowledge of the Brahman . 515 Means to attain the Brahman alone; its seven stages . 517 The Brahman, the supreme power that consumes all . 518 Burning of the Tattva-s 520 Order of burning of the Tattva-s, by the Atman moving upwards, when the Brahman is attained 520 Bestowal of the Brahma-vidya . 521

THE SÜRYOPANIŞAD 523 Enumeration of the Rsi and other details of the Suryo- opanişad 523 Identity of the innermost Atman with Surya 525 Radiance of the Sun, the prime-cause of the pheno- menal world . 525 In glorification of the Āditya 526 The all-pervading Brahman-hood of the Aditya 526 Prayer addressed to the Sun . 527 The Suryäsțāksarī, the eight-syllabled formula of the Sun 528 Fruit attained from the muttering of the aforesaid Mantra 528

THE SKANDOPANIŞAD 530 Realization by the knower of the identity between the Brahman and the Atman 530 E

xxxiv THE SAMANYA VEDANTA UPANIȘAD-S

PAGE Absence of difference between the Jivatman and the Paramātman 531 Absence of difference between S'iva and Kesava 532 Mental worship, the essential means of attainment of the knowledge of the Atman 532 Meditating on the supreme state with the preliminary prayer for longevity . 533 .

LIST OF CORRECTIONS

PAGE LINE CORRECTION 42 25 Omit "TO" 97 25 (the self-same Vişņu), 100 6 motionless 133 13 life-time 181 4 dispeller 209 After Line 26, add-"organs of action, constitute the sheath made of Prana. The mind and the"- 238 15 states) 244 5 Guņa-s, 9 (Paramātman), 11 (of Brahman), 18 meditates 248 6 Bhava, 8 S'arāvat, 18 Him, (the Parama-purușa adored thus), 264 14 what is all this ? 321 11 into by a person 326 10 of mind)." 348 29,30 the Brahman), 395 20 pall (on his pupil's ears.) 399 20, 21 Brhad-ratha), 414 21 pitchy darkness

xxxvi THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

PAGE LINE CORRECTION 416 4 conduct. 21 am existence alone 426 18 by himself 428 14 (it is 450 Head-line The Sarva-sāropanișad 20 the microcosm), 472 21 A-kşara, (the 496 27 (during the Nitya-pralaya), 528 18 Mantra

THE AKŞY-UPANIŞAD

[This Upanisad, which is the Seventy-second among the 108 Upanisad-s and forms a part of the Krsna- yajur-veda, after dealing with the Caksușmatī-vidyā, ends with a description of the imperishable Paramāk- șara, "Om", manifesting itself in seven stages.]

KHAŅDA I

THE CĀKSUȘMATĪ-VIDYĀ

Then, (after growing despondent over the persist- ence of worldly attachment), the Lord Samkrti went to the solar world and prostrating himself before that Aditya (abiding in the solar region), chanted in praise of him, with the Caksusmatī-vidya, (as follws) : "Om ! Salutation unto the Lord S'ri Surya, (to thee) the Aksi-tejas, (the bestower of the power of vision to the eyes), salutation ! Om! Salutation unto the traverser of the etherial regions! Om! Salutation unto the leader of great hosts! Om ! Salutation unto Inertia! Om! Salutation unto Mobility ! Om! Salutation unto Rhythm ! (Rescuing) me from the state of non-exist- ence, (which is apart from the Brahman), lead me on to

2 THE SĀMANYA VEDĀNTA UPANIȘAD-S

the state of (supreme) existence, (which alone is the Brahman). (Similarly), (rescuing) me from the dark- ness (of the ignorance of the Brahman), lead me on to the radiance (of the knowledge of the Brahman). (Likewise), (rescuing) me from death (of the form of error of judgment relating to the Brahman), lead me on to (Videha-mukti), the immortality, (which is the culminating point of the attainment of the Brahman). The Lord, that scorches, (with his hot rays, the ooze of ignorance of the Atman, common to all beings), (thou art) the embodiment of cleanliness. The Lord Hamsa (of the form of the innermost Atman non-differ- entiated from the Paramatman), (thou art) the embodi- ment of cleanliness (and the exact counterpart of the Jīvātman). This Surya, the thousand-beamed, manifest- ing himself in a hundred directions, becoming (the sole source of) life-giving energy to all living beings, rises (in the firmament every day). Him, whose form embraces the entire Universe, who is possessed of compassion, the Sun (of the form of the Virat-purusa), full of nectar, that radiant form that shines (in all his glory), (I con- template upon always, in the attitude, "The Hamsa, I am He"). Om! Salutation unto the Lord, S'ri Surya, the son of Aditi, the bestower of the power of vision to the eyes! (May thy insufferable) host, the host (of beams, not scorch me, I beseech thee! Pray bring peace unto my mind, by ridding it of the delusion brought on by things other than the Atman). Svāha !-- thus". Being praised thus by (the chanting of) the Caksuşmatī-vidyā, (the Lord) Sūrya-nārāyaņa,

THE AKŞY-UPANIŞAD 3

very much pleased, spoke thus: "Which-ever Brah- maņa recites the Caksușmatī-vidyā every day, for him there will be no affliction of the eyes. In his family there will be no blind one, after the successful accom- plishment of the Vidya. He who knows thus, becomes a great man."

KHAŅDA II

THE REAL FORM OF BRAHMA-VIDYA

Then Samkrti asked Aditya thus: "Pray relate unto me O Lord! the Brahma-vidya." Aditya replied unto him thus: "I shall presently relate O Samkrti ! about the knowledge of the truth, which is rarely attainable (by any one). Listen. By the thorough knowledge of it alone, thou wilt become a Jivan-mukta. Looking upon (the Brahman), the all, the one, the originless, the quiescent, the endless, the constant, the wasteless, which, in reality, is of the form of supreme sentience, (in the attitude, " I am the Brahman "), do thou remain quiescent, and at ease." (1, 2)

YOGA, THE EXPEDIENT TO BE ADOPTED FOR THE ATTAINMENT OF THE BRAHMA-VIDYĀ

The transconscious, inartificial dissolution of the mind, they know as Yoga. Do thy deeds, taking thy stand on such Yoga, but never do (them) in an insipid manner. (3)

4 THE SAMANYA VEDĀNTA UPANIȘAD-S

THE FIRST STAGE OF YOGA

(The seeker) inwardly develops detachment day by day, from the impressions remaining subconsciously in his mind, left (by objects of sensual pleasure ;) (at first, his mind is rendered free from passion and desire of all sorts, due to the influence of religious merit, accumulated through thousands of past incarnations and association with the virtuous; thence, there dawns in him immediately the knowledge that the Brahman alone is the truth and every other thing is an unreal phantom; and last of all there develops in his mind a strong aversion to carnal pleasures and worldly ties, indeed to everything other than the Brahman, even as to vomited food, urine and faeces). He takes to actions with a lofty purpose, worthy of being dedicated unto Is'vara and delights in them every day, but always hesitates about doing vulgar and stupid deeds. He does not enter into discourses (with others) on vulner- able points and devotes himself to righteous causes. He sets about his tasks in a gentle manner, without causing distress to others, is ever afraid of sinful actions, does not hanker after enjoyment and makes use of words replete with friendly and affectionate sentiments, soft and appropriate, and suited to the place, time (and occasion), (in conversation). He makes himself useful to the virtuous, by thought, deed and word. He makes a thorough and careful study of the S'astra-s every day, getting at them from whichsoever a source. By doing so, this (seeker) attains the first exclusive stage (of

THE AKŞY-UPANIŞAD 5

Avedana-yoga). He who earnestly investigates, in this manner, regarding the crossing of (the ocean of) worldly existence, is verily known as the (successful) attainer of the stage (of detachment) and any other is (merely) known as an Arya (in name). (4-10)

THE SECOND STAGE

(The seeker), who has reached the next stage of Yoga, known as Inquiry, seeks, as his asylum, eminent Pandita-s (professors) known for their lucid oral ex- positions relating to the austerities connected with righteous' conduct, as laid down in the S'ruti-s and the Smrti-s, as well as with Dharaņa and Dhyana. Having acquired a knowledge of the proper division of words and the construing of their significance and also assimilated (made his own) whatever has been imparted (by the Guru), he knows how to draw inferences (with discernment), relating to what ought to be done and what ought not to be done, even as the master of the house does about his household (affairs). He gives up, little by little, going beyond the limit (in the indulgence) of infatuation, self-conceit, spite, covetousness and delusion and having recourse to them in his external affairs, even as a snake casts off its slough. With his mind cultivated in this manner, in due course, as a result of his study of the S'astra-s, service of his Guru and association with the virtuous, he gains knowledge of all things with their secrets, leaving nothing. (10-14)

6 THE SAMANYA VEDĀNTA UPANIȘAD-S

THE THIRD STAGE

Then (the seeker) falls upon the third stage of Yoga, known as Non-concern, even as a lover does on his bed of fowers (in his nuptial chamber), bringing his steady intellect to bear on the words of the S'astra and their significance. Resorting to a bed or seat of stone, he wears out his lengthening life-time by (listen- ing to) the series of discourses relating to the Atman, (rendered sweet) in the calm atmosphere of hermitages. By loitering about the wood-lands, so well known for the beautiful relaxation (they afford) to the mind, (the seeker), with the balanced frame of mind, spends his time comfortably, as a result of the mental ease derived from non-concern. By the practice of the wholesome (precepts laid down in the) Sastra-s and by the performance of austerities endowed with religious merit, an insight, in the actual setting, into (the real character of) beings, is clearly revealed (to the seeker). Having attained the third stage, (the seeker) awak- ened, himself experiences (things in their proper pers- pective). (15-19)

NON-CONCERN OF TwO KINDS

Non-concern is of a two-fold character. Listen to this, its differentiation. This Non-concern is of two kinds : ordinary and extraordinary. The non-clinging to things in the attitude, " I am not the doer, nor the enjoyer, nor the person liable, nor the person affecting

THE AKŞY-UPANIŞAD 7

(others) ", is known as ordinary Non-concern. " All (the consequences) brought about by one's past Karma or what should be attributed to Is'vara alone, whether they are characterized by pleasure or pain, in neither of them is there anything of my making, by any means. Enjoy- ments and non-enjoyments are verily great diseases. Prosperity and affluence (are) adversity and ruin. All kinds of attachment and concern are only (the precursors of) separation. Anguish and anxiety are but the diseases of the mind. Time is ever engaged in grasping with no consideration (all states of existence and making them pass away)." The abstinence from harbouring internally such ideas in the mind, (by the seeker), who has understood the import of the precept (of the Veda or the Guru), is what is known as ordinary Non-concern. Keeping far away (from the mind) the pondering over the meaning of the words, " I am not the doer. Is'vara (alone) is the doer. Surely this is (the result of) my past Karma," that silence (non-response by the senses to the external stimuli of objects of pleasure), that posture (of remaining in the form of the innermost Atman), and that quiescence (the non-remembrance of being beside the Brahman) is what is known as extraordinary Non-concern. (20-26)

IN PRAISE OF THE FIRST STAGE

Sweet with satisfaction and delight, the first stage takes its rise, resembling a sprout encasing nectar within, just shooting out of the earth. This, when

8 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

internally washed, is the sole source which yields the other stages as fruit. (The seeker) will thence attain the second and third stages. Of these stages the third is verily the most important, penetrating as it does all (the stages). The person becomes rid of all expectation of reward for pious deeds done by him, (once he attains that stage). (27-29)

THE FOURTH STAGE

When ignorance is obliterated by the practice of the first three stages, those that have attained the fourth stage look upon all things alike (in the same light). When monism gets confirmed and dualism is extinguished, those that have attained the fourth stage look upon the phenomenal world as a dream. (30, 31)

THE FIFTH STAGE

The first three stages form the waking state. The fourth is said to be the dreaming state. The mind (thereafter) gets dissolved, (attaining the state) akin to that of the vanishing pieces of autumnal clouds. One who has attained the fifth stage will reach a state with existence alone as the residuum. The doubt (about the reality) of the phenomenal world does not arise (in him). In this (stage) there is the dissolution of the mind. Having reached the fifth stage, which has for its name the term " Sleep ", he stands in the non-dual state alone, rid of all differentiating features.He who

THE AKŞY-UPANIŞAD 9

has reached the fifth stage, shorn of his dual manifesta- tion, transported with joy, and inwardly roused, will become palpable sleep alone. He will assume the aspect of a sleeping person, with his face turned inwards, though apparently remaining intent on functioning (with the phenomenal world) about him, and ever at rest. (32-36)

THE SIXTH STAGE

Practising in this stage with his unconscious mental impressions obliterated, he falls upon the sixth stage, known as the Turya, in due course, wherein there is not the imminence of (his attaining) the form of pure existence, there is not the " I-ness " (egoism), nor the absence of individuality, and there is the mere at- tenuated (type of) mental functioning, as also the absence of fear in the non-dual existence. With the knot (of ignorance) burst asunder, and his doubts (about the reality of the phenomenal world) quelled, (this) Jivan-mukta, rid of all fancy, stands annihilated, though not annihilated (yet), even as a lamp in a picture. (37-39)

THE SEVENTH STAGE

This (seeker), after remaining in the sixth stage, will reach the seventh stage (in due course). The seventh stage of Yoga is known, in this connection, as the state of Videha-mukti (disembodied liberation). 2

10 THE SĀMANYA VEDĀNTA UPANIȘAD-S

That tranquil state, which lies beyond the range of verbal description, is the furthest limit of all the stages. Giving up following in the wake of the world, giving up yielding to the dictates of the body, giving up (blindly) conforming to the requirements of the S'astra-s, do thou rectify the erroneous attribution relating to the Brahman, (viz., of qualities that are of the world of changing phenomena, and become a Jīvan-mukta or a Videha-mukta). [One who has reached the first two stages is a mere Mumuksu, (seeker after liberation). When the third stage is attained, he becomes a Brahma- vid, (knower of the Brahman); at the fourth stage he is a Brahma-vid-vara, (an exalted knower of the Brahman); at the fifth stage, a Brahma-vid-varīyas, (a more exalted knower of the Brahman); at the sixth stage, a Brahma-vid-varistha, (a most exalted knower of the Brahman) and at the seventh and the last stage, a Videha-mukta, (liberated, when in a disembodied state), nay, the Brahman alone.] (40-42)

RULE REGARDING DEVOTION TO THE OŅKĀRA-BRAHMAN

All that answers to the description of the Vis'va, the Prajña and the like, is the Omkara alone, as the word and its import, (going together) are identical (to the comprehending mind) and there is no difference as such, perceived by the mind. The " A " alone will be the Vis'va. The "U" is said to be the Taijasa. (The Upäsaka) should, in this manner, duly see that

THE AKŞY-UPANIȘAD 11

the "M" is the Prajna. Even before the period of Samädhi (is reached), (by dropping off all differences and) thinking with great effort, he should dissolve everything in the Atman of sentience, proceeding from the gross to the subtle, looking upon the Atman of sentience, wherein every thing inheres and seeks final repose, in the attitude, " I am the Vasu-deva, the aggre- gate of transcendent Bliss, the eternal, pure, awakened, liberated, non-dual existence, the OM!" O sin-less sage for the reason that all this is travail, (due to the delusion brought about by the belief in the reality of things other than the Brahman), for that very reason, giving up all, seek communion with the real exist- ence, (the Brahman). (The seeker) should glorify (the .Brahman), that lies beyond the darkness of ignorance, devoid of all false appearances, the blissful, the flawless, the pure, that is beyond the range of the mind and words, that is palpable Wisdom and Bliss, in the attitude, "I am the Brahman." [As such attitude transcends all doubts about one's own ignorance or otherwise, the seeker becomes the Brahman alone, by assuming such attitude.] Thus the Upanisad. (42-48)

THE ADHYĀTMOPANIȘAD

[This Upanisad, which is the Seventy-third among the 108 Upanisad-s and forms part of the S'ukla- yajur-veda, after dealing with the exposition of the real form of the innermost Atman of all beings, ends with the description of the eternal verity of the character of Narayaņa.]

THE REAL FORM OF NARAYANA, THE ANTAR-ATMAN OF ALL BEINGS

There abides, for ever, the one Aja, (the Atman, that is not born out of his own self or out of other sources, while every other thing is the result of Maya), the one Existence, (which remains as the Brahman alone), in the cavern (of the intellect), within the body (of all beings), (influencing the intellect, in its coursing through its thousand and one functions, revealing its capacity, while remaining as the absolute consciousness without a counterpart, that being the final conclusion arrived at by the superior knowledge resulting from the analysis and synthesis of all things grasped by the intellect, in its exploration of the Truth); whose body is the earth; who traverses right through the earth;

THE ADHYĀTMOPANIȘAD 13

whom the earth knows not; whose body is water, who traverses the water right through, whom the water knows not; whose body is fire, who traverses fire right through, whom fire knows not; whose body is air, who traverses the air right through, whom the air knows not; whose body is ether, who traverses ether right through, whom ether knows not; whose body is the mind, who traverses the mind right through, whom the mind knows not; whose body is the intellect, who traverses the intellect right through, whom the intellect knows not; whose body is individuality, who traverses indi- viduality right through, whom individuality knows not; whose body is the Citta, (the thinking mind), who traverses the Citta right through, whom the Citta knows not; whose body is the A-vyakta, (the indistinct nebula), who traverses the A-vyakta right through, whom the A-vyakta knows not; whose body is the A-ksara (the imperishable), who traverses the A-ksara right through, whom the A-ksara knows not; whose body is Mrtyu (death), who traverses Mrtyu right through, whom Mrtyu knows not; this He, the Atman, that is immanent in all beings and is yet bereft of all sins, (remaining as the Supreme Lord with un- concern and indifference, while all beings are affected by virtue and vice), shining in all his glory and manifest- ing himself in his real form-, the (indivisible) One, (while all other beings apart from him are many, even as the pots and pans are many, whereas the ether pervading them all is only one), (that is) Narayana, (the Paramatman). (1/1)

14 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

THE REMOVAL OF THE MISTAKEN ATTRIBUTION TO THE ATMAN, THROUGH FIXITY IN THE BRAHMAN

The conception of "I" and " Mine " in relation to the body, the organs of perception and the like, that are An-atman, (i.e., have no bearing on the Atman), this false attribution should, (by all means), be eradi- cated by the knower, through fixity in the Brahman. He should give up the deluded notion about the Atman, (that has taken deep root in his mind), in its relation to everything other than the Atman, after knowing his own innermost Atman, the witness of his intellect and its functions, and (ever) revolving (in his mind) the one conception, "I am (the Brahman)". Giving up following in the wake of the world, giving up yielding to the dictates of the body, giving up blindly conforming to the requirements of the S'astra-s, do thou remove the erroneous attribution relating to the Brahman, (of qualities that are of the world of chang- ing phenomena, and become a Jīvan-mukta or a Videha-mukta). (1-3)

MEDITATING ON THE MERE ATMAN, AFTER THE DENIAL OF THE AN-ATMAN

(Should the Yogin think, that the mind, which is the root-cause of wrong attributions relating to the Atman, still persists), by always taking his firm stand on his own Atman, after knowing the all-pervasive char- acter of the Atman, through clever reasoning, the Vedic

THE ADHYĀTMOPANIȘAD 15 Text, and self-experience, the mind of the Yogin is dissolved. Do thou reflect on the Atman within thyself, affording by no means scope for sleep, world-gossip, sound and other sensual attractions, and self-oblivious- ness (to get the better of thee). Leaving off, even at a distance, thy body, full of impure matter and flesh and generated out of the excretions of thy mother and thy father, even as thou wouldst a Candala, thyself turned into the Brahman, do thou become one. Having dissolved thy Atman in the Paramätman (the Brahman), even as the ether of the pot (stands dissolved) in the vast expanse of ether, (when the pot is broken), do thou always assume silence, reduced to the indivisible (state of the Brahman). O Sage! Having thyself be- come the abode of the self-effulgent (Brahman), through thy Atman, let the macrocosm as well as the microcosm be abandoned (by thee), as if they were verily pots of filth. Having transposed the " I-" conception attached to the body (erroneously by thee) to the ever-blissful Ätman of consciousness and even given up the percep- tion of the Brahman, do thou become (the Brahman) alone always. In which (Brahman) the manifestation of this phenomenal world (would be as unreal, as a city reflected on) the inner side of the mirror, with the knowledge of the form, "That Brahman am I", do thou become, O sinless one ! a blessed person, who has discharged his duties. (Should the notion, " I am the body " still veil the Yogin, then by chanting the Mantra of self-abnegation) he resumes his own form, (attains the form of the Brahman once again), released from

16 THE SĀMANYA VEDANTA UPANIȘAD-S

the clutches of the (Chaya)-graha of Aham-kāra, flaw- less like the moon (just released from the eclipse), full, ever-blissful and self-luminous. (4-11)

MEANS TO BE EMPLOYED FOR THE OBLITERATION OF PAST IMPRESSIONS

From the destruction of actions, there is brought about the destruction of thought. Therefrom is brought about the destruction of Vasana-s (previous impres- sions). The obliteration of previous impressions is itself Liberation. That is known as Jīvan-mukti. When the ideation of the state of existence (of the Brahman alone) gets confirmed, looking upon every- thing, everywhere and by all means, as the Brahman alone, one attains the dissolution of previous im- pressions. (12,13)

RULE RELATING TO ERADICATION OF ERROR, IN MEDITATING ON THE BRAHMAN

While engaged in the meditation of the Brahman, swerving therefrom, (by leaving off in the middle), should not at all be made at any stage. Expositors of the (Brahma-) vidya say, that swerving, while practising the Vidya, is death. Even as the moss, (floating over a pond), though dragged, does not desist even for a short while from covering it once again, even so, Maya, (Illu- sion), envelops (the mind) of a man with his face turned away, even if he should be a wise man, (if he should

THE ADHYĀTMOPANIȘAD 17 swerve in the course of his practice of the Vidya). He who attains Kaivalya (aloneness), while yet living, (the very moment that knowledge of the non-differentiated Brahman alone dawns on him), (being reduced to such a remarkable state of rarity, as not to be aware of his embodied state), verily becomes liberated in a dis- embodied state. (Hence), O sinless one ! reaching the state of Samadhi, (ecstatic trance), through meditation (on the Brahman), (with a view to attain non-differen- tiated knowledge, after uprooting the misconceptions relating to the world, the body and the like, which are apart from the Brahman), do thou become possessed of misconceptionless knowledge. (14-16)

LIMIT TO THE PRACTICE OF SAMADHI

When, through (the practice of) Nir-vikalpa- samadhi, (misconceptionless trance), there is sight of the non-dual Atman (the Brahman), then there is the utter dissolution of the knots (doubts) of the heart (relating to the Brahman). (17)

HAVING A SIGHT OF THE KEVALA-BRAHMAN, THROUGH INVESTIGATION INTO THE FALSE NATURE OF ALL UPADHI-S

Herein (in the non-dual Atman), confirming the Atman-hood and giving it up in the ego and the others, (the knower of the Brahman) should stand altogether indifferent towards them (the latter), as in the case of 3

18 THE SĀMĀNYA VEDANTA UPANIȘAD-S

the pot, cloth and the like. Forms and properties, from Brahman down to a clump of grass, are absolutely false. Therefore, one should see his own full Atman, standing as the one Atman. (He is) himself Brahman, himself Vișu, himself Indra, himself S'iva, and himself all this Universe; there is nought else apart from the Atman. All things attributed falsely to one's own Atman, which are mere phantoms, being eradicated, one's own Atman alone (remains) as the Para (transcendent) Brahman, the full, the peerless, and the actionless. (18-21)

EXPOSITION RELATING TO THE IMPOSSIBILITY OF THE DUAL STATE (OF THE BRAHMAN)

This misconception known as the Universe is verily a fabrication of what is non-existent. In the one reality, which is changeless, aspectless and non- differentiated, where (is verily scope) for differentia- tion ? In the Atman of consciousness, which is devoid of states, such as of the seer, seeing and the seen, which is non-ailing, which is intensely full, as the ocean at the time of the Deluge, wherein the darkness (of ignorance, which is the cause of delusion), gets dissolved, as in the radiance (of the Sun), in the non-dual transcendent truth, that is non-differentiated, where (is the scope) for differentiation? In the transcendent truth, which is the absolute One, how can the disintegrating principle dwell ? By whom has differentiation been seen, in the absolutely blissful sleep ? (22-25)

THE ADHYĀTMOPANIȘAD 19

RULE RELATING TO THE FIXING OF THE MIND IN THE ABSTRACT CONTEMPLATION OF THE ATMAN

This misconception (about the dual nature of the Atman) has for its root-cause the mind and will not at all arise, if the mind ceases to function. Hence, fix the mind in deep contemplation of the form of the innermost transcendent Atman, (the Para-brahman). Coming to know the Atman of indivisible Bliss, out of the real form of thine own Atman, do thou swallow the essence of Bliss (of the Atman), within and without, for ever, in thy Ātman.

THE INTER-RELATIONSHIP, AS CAUSE AND EFFECT, AMONG DETACHMENT, WISDOM, NON-CONCERN, AND REPOSE

The fruit of detachment is wisdom. The fruit of wisdom is non-concern. Peaceful repose emanates from the realization of the Bliss of the Atman. This alone is the fruit of Non-concern. Should the conse- quences detailed above be not brought about, the antecedents, corresponding thereto, become fruitless. Abstenance from worldly affairs causes supreme content- ment, (which again leads to) the Bliss of the Atman, which bears no analogy. (28, 29)

DESCRIPTION OF S'RAVAŅA, MANANA, NIDIDHYĀSANA AND SAMĀDHI

The Supreme Being, wherefrom the phenomenal world takes its origin, who is subject to the limitation

20 THE SĀMĀNYA VEDANTA UPANIȘAD-S

of Maya, who has the characteristics of omniscience and the like, who is brindled with mystery, who is of the character of Truth, (knowledge, endlessness, etc.), has as his denotation the term " That." He, who mani- fests himself as the prop of the thought and the word indicated by "I," he is denoted by the term " Thou," when consciousness is differentiated by the inner sense (in relation to the second person). Only after giving up Māya (Illusion) and A-vidyā (Ignorance), the limita- tions operating on the Paramatman and the Jivatman, will the transcendent Brahman, which is the indivisible Existence, Consciousness and Bliss, be seen (by the Yogin). The close investigation, in this manner, into the meaning of the Maha-vakya-s (Scriptural Texts), will be (what is known as) S'ravaņa (study). The investigation into the suitability (thereof), through one's own ingenuity, is what is known as Manana (re- flection). The undivided attention of the mind directed towards the clear understanding of the import, free from all doubt, as a result of the two processes (S'ravana and Manana): this is verily known as Nididhyāsana, (pro- found and repeated meditation). When the mind, after gradually giving up (all thought of) the meditator and the act of meditation, becomes solely bent on attaining what is meditated upon, (motionless) like the flame of a lamp placed in a windless place, that is known as Samadhi (absorption). The functionings of the mind, directed towards the Atman (that is meditated upon), even though not cognized (by it) at the time, are, when the practioner is roused (from the practice of Samadhi),

THE ADHYĀTMOPANIȘAD 21

thrown up (into the plane of his consciousness) and inferred through memory. (30-36)

THE DESCRIPTION OF SAMADHI AS THE DHARMA-MEGHA

By (the practice of) this (Samadhi), the crores of Karma-s, accumulated through the beginningless cycle of births in this world, meet with dissolution and pure Dharma increasingly thrives. The most exalted knowers of Yoga call this Samadhi, the Dharma-megha, for the reason that it rains, in thousands, showers of the nectar of Dharma. (37, 38)

THE NON-VICARIOUS ACCOMPLISHMENT OF THE KNOWLEDGE OF THE ATMAN, THROUGH SAMADHI

When the hosts of Vasana-s (previous impressions) have been completely dissolved through this (Samadhi) and the accumulated Karma-s, known as Puņya (virtu- ous) and Päpa (sinful), uprooted root and branch, what secret lay hidden in the Vedic Text before, manifests (itself) as Sat, (existence), rid of all obscurity, and the direct knowledge (of the Atman) is generated, as of the fruit of the myrobalan placed on the palm of the hand. (39, 40)

THE LIMIT OF DETACHMENT, SUPERIOR WISDOM AND NON-CONCERN

The non-rising of mental impressions, at the sight of objects of enjoyment, is the limit of detachment.

22 THE SAMĀNYA VEDĀNTA UPANIȘAD-S

The cessation of the rising of self-conceit is the extreme limit of superior wisdom, while the limit of non-concern is the non-recurrence of mental functioning, (once it is) dissolved. (41, 42)

DESCRIPTION OF THE STHITA-PRAJÑA, THE MAN OF STABLE INTELLECT

That ascetic becomes a Sthita-prajña, (one of stable intellect), who, with his Atman dissolved in the Brahman alone, (with his mind) undergoing no change and with no (more) actions (obligations) to discharge, attains perpetual Bliss. The state of (remaining as) consciousness alone, immersed in the identity of the purified Brahman, (denoted by the term " That ") and the Atman, (denoted by the term " Thou ") and rid of all misconceptions, is what is known as Prajña (stable Intellect). (42-44)

DESCRIPTION OF A JĪVAN-MUKTA

He, in whom there is always that (Prajña), is known as a Jivan-mukta. The " I-conception " in the body and the senses and the "This-conception" in everything else, in whomsoever these (conceptions) do not arise under any circumstances, he is known as a Jīvan-mukta. He is known. as a Jīvan-mukta, who does not, by any means, know any difference, through his Prajna, between the innermost Atman and the Brahman (on the one hand), and the Brahman and the

THE ADHYĀTMOPANIȘAD 23 phenomenal world on the other. He is known as a Jīvan- mukta, in whom there will be an equipoised mind, whether he is being adored by the virtuous or tormented by the wicked. To him, who has attained the know- ledge of the truth of the Brahman, there is no more cycle of births and deaths, as before. Should there be such, he is verily one who has his face turned outwards, not having understood the real state of the Brahman. (44-48) ENDURANCE OF THE PRARABDHA, DESTRUCTION OF THE SAMCITA AND RELATION WITH THE AGAMIN, FOR THE JIVAN-MUKTA .

As long as the experience of pleasure and the like persists, so long there is what is known as Prärabdha- (karma, that has been commenced). The in-coming of fruit has action as its antecedent. Nowhere does actionlessness (bear fruit). The accumulated (Karma), accrued through crores of Kalpa-s, attains dissolution through the superior knowledge (leading to the concep- tion), " I (am) the Brahman," even as action in a dream (does), on waking. Having known the Atman, which, even as ether, is devoid of attachment and indifferent, the ascetic is at no time affected by future actions to the slightest extent. The ether occupied by the pot is not (merely on that account) affected by the smell of the liquor (contained therein). Even so, the Atman is not at all affected by the properties of what it is wrongly associated with. (49-52)

24 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

EXPOSITION OF THE PROS AND CONS ABOUT THE ENDURANCE OF THE PRARABDHA-KARMA

(Action) commenced prior to the dawning of the knowledge (of the non-differentiated Atman), does not perish merely because of such knowledge, without bestowing its own fruit, even as an arrow discharged in the direction of its target. The arrow discharged at what was considered to be a tiger does not stop still, should what was aimed at prove to be a cow, but verily pierces through the target easily and with great speed. He who seeks (shelter in) the Atman with the firm conviction."I am the Atman devoid of dotage, I am the Atman devoid of death," for him who is firmly convinced of such Atman, where is (scope for) the thought of Prarabdha (-karma) ? When one takes his stand on the conviction that his body is his Atman, then will Prarabdha prevail. The conception of the body as the Atman, is not desirable. Hence, let Pra- rabdha be given up. This very attribution of Prarabdha to the body would prove to be a delusion. Whence can truth be derived out of false attribution ? How can there be the coming into existence of what does not exist? How can there be the destruction of what is unborn ? How can there be the commencement of what does not exist ? Could the dissolution, root and branch, of the results of ignorance be brought about, through the knowledge (of the non-differentiated Brahman), how can this body, then, remain ?" It is with a view to satisfy the dull-witted who harbour the aforesaid

THE ADHYĀTMOPANIȘAD 25

doubt, that the Holy-writ talks of Prarabdha, in an ex- ternal sense, and verily not to induce belief in the wise, about the existence of the body and the like. (53-60)

THE REAL FORM OF THE BRAHMAN DEVOID OF THE THREE KARMA-S

That which is full, which has neither beginning nor end, which is incomprehensible, which is changeless, which is palpable Existence, which is palpable Senti- ence, which is eternal, which is palpable Bliss, which is imperishable, which is the inner-most one essence, which is full, which is endless, which is facing in all directions, which cannot be abandoned, which cannot be taken, which has no substratum, which cannot be resorted to, which has no attributes, which is action- less, which is subtle, which is devoid of misconception, which is devoid of attachment, whose form is incapable of demonstration, that which transcends the range of the mind and speech, which is rich in its being, which is self-evident, pure, awakened and beyond comparison, that which is one only, without a counterpart, that surely is the Brahman. There is no scope whatever for the many here. (61-64)

EXPOSITION OF THE REALIZATION OF THE ATMAN TO THE GURU

Having, through self-realization, known his own individual Atman as indivisible, and attained the firm 4

26 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

conviction, "I am the Brahman," of the characteristics described above, the accomplished adept, after remain- ing with intense delight in the Atman, with the Atman, in changeless trance, (and rising therefrom, narrated with his Guru's leave, his realization of the Atman, to his Guru, in the presence of his co-disciples, as follows :) "Whither has this phenomenal world gone ? By whom has it been carried away? Wherein has it met with its dissolution ? This was seen by me only just now! Has it ceased to exist? What a great marvel? In the vast ocean of the Brahman, brimming with the nectar of indivisible Bliss, what is fit to be given up? What is fit to be taken? What else is there in it which is unusual ? I do not see, nor hear, nor know anything here. I remain possessed of the character of the Atman, through my own Atman of the form of eternal bliss; I am devoid of attachment, I am devoid of the body; I am devoid of the symbol of sex; I am Hari; I am extremely tranquillized; I am the endless one; I am full; I am of ancient standing; I am the action-less; I am devoid of enjoy- ment; I am changeless and imperishable; I am of the form of pure wisdom; I am all alone; I am the Sadā-s'iva (the ever-auspicious one.) (65-70)

THE ORDER IN WHICH THE VIDYA WAS TRADITIONALLY HANDED DOWN

(Sadā-siva) gave this Vidyā unto (Nārāyaņa), him from whom darkness has been dispelled. He of the

THE ADHYĀTMOPANIȘAD 27

dispelled darkness, gave it unto Brahman. Brahman gave it unto Ghorangiras. Ghorangiras gave it unto Raikva. Raikva gave it unto Paras'u-rāma. Paras'u- rama gave it unto all beings: Thus-This is the precept of the Veda. This is the precept of the Veda. -Thus the Upanisad.

THE ANNA-PŪRŅOPANIȘAD

[This Upanisad, which is the Seventieth of the 108 Upanisad-s and forms part of the Atharva-veda, calls into requisition the conclusions arrived at by all the systems of Vedanta, with a view to giving an exposition of the real nature of the Brahman.]

CHAPTER I

SEEKING AFTER THE KNOWLEDGE OF THE BRAHMA-VIDYA AND THE MEANS OF ACQUIRING IT

The great Yogin and Sage, Nidagha by name, after prostrating himself before Rbhu, the exalted knower of the Brahman, like a staff (laid) flat on the ground, and again rising up, asked him with eagerness thus: "Pray relate unto me the truth about the Atman. By adopting what mode of prayer, O Brähmana! hast thou attained (the stage) such as this ? Pray relate unto me that great lore, which is capable of bestowing the exalted state of Libera- tiơn." (1-3)

THE ANNA-PŪRŅOPANIȘAD 29

THE DAWNING OF THE KNOWLEDGE OF THE BRAHMAN THROUGH THE PRACTICE OF THE ANNA-PŪRŅĀ-MANTRA

" Thou art blessed, O Nidägha ! with a signifi- cant name, (having burnt away all sin in the diluvian fire of the quest of the Brahman). Listen unto that ancient Mantra, through the knowledge of which alone, thou wouldst become a Jivan-mukta. Standing in the middle of the S'rngata, (the Pranava), depending on the Bindu, the Nada, and the Kala, ("Ai" standing in the middle of the Srngata, conjoint with the Bindu (.), the Nada () and the Kala), yeilds the Vag-bhava- bīja, ("Aim"); the ever-blissful, the propless, (the Viyad-bïja and the Agni-bīja, "Hr", with "I", to- gether with the Bindu (.) and the Nada (), yield "Hrim"); the far-famed with bright locks of hair, (suggesting "S" with " Au" and the Visarga, yielding "Sauh"), the goddess of the Universe (the power presiding over the Bhuvanes'varī-bīja, indicated above) ; the great goddess of wealth, (indicating " S'rim," the S'ri-bīja); the god of Love (indicating " Klim," the Kāma-bīja); the Tara (indicating the Praņava, "Om"); salutation (indicating the form " Namah) " ; similarly (the words) " Bhagavati and " Anna-purņa," (in the vocative case); thereafter (the words) "my heart's desire" and (the words) "give food, Svaha," (last of all). This is what is known as the essence of all Mantra-s, containing twenty-seven letters and ser- ved by hosts of Yogini-s: "Aim, Hrīm, Sauh, S'rim,

30 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

Klīm, Om, namo bhagavaty anna-pūrņe mamābhila- șitam annam dehi svaha." Thus have I been in- structed by my father. Following the austerities relating thereto and the line of conduct prescribed for my stage in life, I daily made the practice of the Mantra. When several days passed away, there appeared in front of me the goddess Anna-pūrņa, with eyes stretching (as far as the ears) and her lotus- like face beaming with a smile. On seeing her, pros- trating like a staff on the floor before her, (I) stood with my hands clasped in worship. On being spoken to by Visālāksī, thus: "O child! thou art blessed. Choose thy boon without tarrying long," O best among sages ! the following reply was made by me : "O Parvati! may the truth of the Atman dawn upon my mind!" Whereupon, saying unto me " So be it", she vanished from view, at that very spot. Then, (through her grace), knowledge originated in me, from seeing the wonders of the world. (3-12)

THE REMOVAL OF THE FIVE KINDS OF DELUSION

Delusion shows itself to be of five kinds. That alone is related here. The first kind of delusion is, that the Jiva and the Is'vara are different (from each other) in form. The responsibility for Karma (action), attributed as really belonging to the Atman, is (delu- sion) of the second kind. The Jiva, sheathed in the three bodies (gross, subtle and causal), being con- sidered as full of attachment, is (delusion) of the third

THE ANNA-PŪRŅOPANIȘAD 31 kind. The liability to change, of the prime cause of the phenomenal world, is the fourth. The reality of the existence of the world, as differentiated from its prime cause, is the fifth (kind of) delusion. The removal of the five kinds of delusion also flashes on the mind, (when practising the Mantra). The delusion relating to the difference (between the Jiva and the Is'vara) is removed by looking at an object and its reflected image, (in a reflecting medium). The delusion relating to the responsibility for Karma (action) will be removed by looking at redness, refracted through a crystal. The delusion relating to (the Jiva's being full of) attachment is removed by looking at the ether of the pot and the ether of the monastery. The delusion about the world being different from its prime cause, is removed by looking at a rope-snake. The delusion, relating to the liability to change, (of the prime cause of the pheno- . menal world), is removed by looking at an ornament made of gold. From that time onward, (when the goddess vanished from sight,) my mind, of its own accord, has assumed the aspect of the Brahman, O Nidagha ! Do thou also attain the knowledge of the truth in this manner." (Thus quoth Rbhu). (13-16)

MEDITATION ON THe REAL FORM OF THE ATMAN

After prostrating himself, Nidägha asked Rbhu eagerly thus: "Pray relate unto me, O Lord! who am full of sincerity, the Brahma-vidya, which is ex- celled by no other (lore)." Pleased with him, Rbhu

32 THE SĀMANYA VEDĀNTA UPANIȘAD-S

replied unto him thus: "So be it. I shall relate unto thee the Brahma-vidya. Do thou, O sinless one ! be- come (the Brahman), the great doer (of the aspect of the four-faced Brahman, engaged in the work of creation), the great enjoyer (of the aspect of Visnu, the sovereign-lord engaged in holding sway over all the worlds), and the great renouncer (of the aspect of Rudra, engaged in the act of renouncing all things apart from himself), (but in reality remaining in the form of the Brahman alone, without a counterpart, devoid of doing, enjoying and renouncing). By means of meditating on the real form of the Atman, in this manner, do thou become blissful: " I am the Brahman, which is ever ascendant, which is flawless, the most ancient and the endless in form; verily there is not the comprehension of the slightest part of anything else therein."-Remain in this attitude alone, having attained the state of non-attachment and with all thy mental functions, faultless and tranquillized, do thou attain Nirvāņa, (Liberation). Whatever of this (pheno- menal world) is seen, know that it is Maya (non- existent), (and that, which transcends that, is the Brahman). Even as (there is) the city of the Gan- dharva-s (castle-in-the-air), even as (there is) water in a desert, verily what is not at all perceived by the senses, that alone stands as something (real). O Sage ! do thou become full of what lies beyond the mind and the six senses, (the five senses taken individually and in their totality). The indestructible ether of conscious- ness, which (pervades and hence) characterizes all

THE ANNA-PŪRŅOPANIȘAD 33

things, which is indivisible and which is devoid of im- perfection, is, like the Universe, a complete whole. Do thou conceive of that, in the attitude-"I am that." (17-22)

PERCEPTION OF EXISTENCE AS A GENERIC FUNCTION (OF THE ATMAN)

When the mind is dissolved, through the intense conception of its non-existence, then is established its remaining in the generic state of existence alone, by the real form of the Atman, which likewise remains in the generic state of sentience. When (the inner) sentience, bereft of the intelligence-part of its composition, is dis- solved in the Atman, then surely there remains the generic state of existence (of the Atman) alone, intensely non-differentiated and pellucid, and almost resembling non-existence. This exalted perception, known as the Turyatita-state, is a common feature of both Jīvan-mukti and Videha-mukti. O sinless one! as a result of this (exalted perception), only in the case of the practitioner possessed of the knowledge of the Brahman, both when he has risen out of his trance and when he continues to remain in that state, does a radiant facial expression, very attractive in its simplicity and indicative of bliss, which is yet not bliss, (which alone is the bliss of the Brahman), show itself. This does not, however, apply to the case of a man ignorant of the Brahman. The practitioner in a state of delusion, brought about by the complete cessation of long-past mental functioning 5

34 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

(relating to things other than the Brahman), attains the virtuous state of existence in the same manner, only through the exquisitely supreme knowledge (of that Brahman and, simultaneously with the dawning of such knowledge, becomes the Brahman alone). (23-27)

SAMADHI, THE MEANS TO ATTAIN THE KNOWLEDGE OF THE TRUE EXISTENCE

(Before this virtuous state of existence is attained by him), there arises in the heart of the practitioner, who looks upon this aggregation of the (three) Guņa-s (of Maya, viz., rhythm, mobility and inertia), in the light of the An-atman, (as having an illusory existence, such as of the horn of a hare), a perception of harmony, through the coolness of sentience (of the aspect of the Brahman), (which counteracts the warmth of the embrace, by his mind, of the belief in the existence of things apart from the Atman). This perception of harmony is what is known as Samadhi. That alone is what is known as the confirmed mental meditation of a type devoid of Vasana, (previous impressions). That alone is the state of remaining as the Brahman alone. Again, that alone is ever the quiescence resulting from the final cessation of all worldly illusions and attach- ments. (The mind turned inwards), aiming at the highest state, (devoid of impressions), is what is said to be of attenuated impressions. The mind devoid of impressions is (the mind), which, through the absence of impressions (relating to the existence or non-existence

THE ANNA-PŪRŅOPANIȘAD 35

of things apart from the Atman), attains the state of actionlessness. The conception of the mind as the active agent, is what is known as the state of palpable (mental) impressions. Hence, one should attenuate mental impressions, which give rise to misery of all kinds. Giving up the misconception resulting from looking upon everything (apart from the Atman) as the Atman, by remaining always with the face turned inwards, everything (other than the Atman) attains the state of ether, (becomes void). Even as folk gathered at a fair, even though they move about (from place to place), are as much as not present, to a knower of the Brahman, because of his non-attachment, even a village is like a wood. He, who has his face turned inwards, while sleeping and waking, looks upon a city, country-side or village, as a forest, during his wanderings and study. When coolness of the interior has been attained (by the knower of the Brahman), the world becomes cool (and is looked upon as the Brahman alone). In the case of those, whose interior is consumed by strong desire, the world is full of a raging forest-fire, (and) is looked upon as the real existence and not the Brahman), What stands in the interior of all living creatures, that alone stands outside (as well). He, who is intent on the Atman inside, performs actions through his organs of action and is not affected by joy and sorrow, he is said to be a man of intense devotion. He, who looks upon all beings as his own self, and other's wealth as a clod of earth, out of his inborn nature and not induced by fear, he alone sees. Such a one

36 THE SAMANYA VEDANTA UPANIȘAD-S

does not get tainted, whether death comes to him now alone, or at the end of several Kalpa-s (aeons), or not at all, even as gold buried in clay. (28-39)

ACCOMPLISHMENT OF SAMADHI, THROUGH INVESTIGATION

"Who am I? How is this (phenomenal world brought into existence ?) What is it? How (did) death and birth (come into being)? " In this manner, do thou make investigation, at least at intervals. By doing so, thou wilt derive the great fruit thereof. When, through investigation by thee, possessed of moral excellence, the real nature of the Atman has been thoroughly understood, . (thy) mind, giving up its real form, (made up of volition and the like), attains quiescence, devoid of its feverish functioning. This mind of thine, when freed from its feverish activity, does not plunge into the affairs of the phenomenal world, O Brahmana ! even as an elephant would not, into the hollow left by the hoofs of a cow; while the niggardly mind, (not broadened through investigation), O Brāhmaņa ! will verily get drowned in such a hollow, just like a mosquito revelling in the stagnant water of the hollow of the hoofs of a cow, wherefrom it had its origin. To what extent, O best of Sages ! everything (apart from the Brahman) is renounced (by the mind), of its own accord, to that extent, the transcendent percept (manifest as the supreme sentience), the Para- matman alone remains. As long as everything (else)

THE ANNA-PŪRŅOPANIȘAD 37

is not given up, so long, the Atman is not attained. In the renunciation of all things, (one after another), what yet remains (finally), is said to be the Atman. Hence, for the perception of the Atman, one should renounce all (else). After leaving off everything at a distance, do thou be composed of what remains thereafter. All visible things whatever, which appear to go into the composition of the world, are, after all, only of the nature of the throbbing of pure sentience. There is nothing whatever (other than that pure sen- tience), which is eternal. That transcendent pure sen- tience, which is intensely devoted (to the Ätman), which is ever contented and which faithfully reflects the truth {of the Brahman), O Brahmana ! that is termed Sama- dhi, by the wise. That state (of the mind), devoid of agitation, devoid of individuality, which does not indulge in the pairs of opposites, and which is more constant than Mount Meru, is signified by the term Samadhi. That which is confirmed, which is devoid of boons to be sought, which has nothing to be given up and nothing to be grasped, that full tenour of the mind, O Brahmaņa ! is signified by the term Samādhi. That Turya-vision, which is merely the creation of the manifestation-part of pure sentience got confirmed, is attained by the high-souled, most exalted knowers of the Veda. That (tenour of the mind), not far removed from the Brahman, in point of resemblance, and re- maining at the core of all mental functions, when the mind and its individuality have attained their dissolu- tion, forms the distinctive mark of one who is asleep,

38 THE SAMANYA VEDĀNTA UPANIȘAD-S

(as, during sleep, there is complete cessation of all subjective and objective functions). That exquisitely blissful outward manifestation of the Parames'vara, which arises only through the mind, that condition is attained, of its own accord, (by the sage, who holds fast in his course, after cutting off the mind from its functions). Thereafter is accomplished the oblitera- tion of impressions left by the enjoyment of worldly pleasures. Thereafter is the exquisitely clear mani- festation of the auspicious (Brahman). Thereafter, in virtue of the similarity obtaining (between the seer and the seen), is the attainment, by the mind, of the con- summation of the form of the Atman, which is incapable of being conceived even by the high-souled. When the mind has been confirmed in its consummation (in the Atman), and its functioning externally (in the phenomenal world) has completely abated, the Atman, presiding over the animate and inanimate orders of creation, the resplendent of the resplendent is realized, of its own accord, as the eternal and immutable truth of the Atman. The non-attached mind is non-dynamic. When it is absorbed in contemplation, its dynamic character is hardly discernible. The mind, attached (to worldly objects of pleasure), finds itself in a state of bondage, even though it may be absorbed in long penance. When completely rid of internal attachment, the Jiva attains the harmonious state (of the Brahman). By merely making a show of doing or not doing a thing, no doer has ever enjoyed the fruit appropriate for such action. [A spurious sage making a pretence

THE ANNA-PŪRŅOPANIȘAD 39

of meditation cannot reap the fruit of meditation of the genuine type. Nor would one reap the reward for worldy-mindedness by passing for a man of the world, if he should all the while be meditating on the truth of the Atman. Hence ostentation seldom pays]. (40-57)

CHAPTER II

DESCRIPTION OF ATTACHMENT WHICH IS THE CAUSE OF BONDAGE

Nidagha : "As resembling what, has attachment been described ? What (contributes) to the bondage of embodied beings ? What contributes verily to libera- tion ? How is this then remedied ?" (Rbhu replied unto him thus:) "The idea that results from the abandon- ment entirely of the difference between the body and (the Atman) embodied therein, the faith in the body alone (as the Atman), (is what attachment has been described to resemble). Attachment is described as leading to bondage." (1, 2)

NON-ATTACHMENT THE MEANS TO LIBERATION

(Wherein one assumes the attitude), "All this is the Atman ; (of this), what shall I seek and what aban- don ?"-know that to be the state of non-attachment,

40 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

established in the frame of the Jivan-mukta. (The attitude,) "I do not exist, nor aught else, nor this, nor (aught) other than this. I am always the Brahman alone,"-that is said to be non-attachment. That re- nouncer (of all things around him), who delights not in the actionlessness (of the Parama-hamsa), nor clings to actions of any kind (prescribed for his stage in life), who is thoroughly equipoised, he is said to be of the non-attached state. That renouncer (of all things around him), who is proficient in the giving up of all daily austerities and their fruits, through his mind alone, and not through his deeds, he is said to be of the non-attached state. (3-6)

THE ATTAINMENT OF DEVOTION TO THE ATMAN THROUGH THE AVOIDANCE OF MENTAL RESOLVE

The various kinds of actions blooming out of mental resolve, are remedied through abstinence from such resolve, and thereby earn final beatitude (as their fruit). Not attached to actions relating to this world, nor to cares and anxieties, nor to objects of sensual pleasure, nor to actions of the form of proceeding on- wards and receding backwards, nor to the computation of time, should the mind seek final repose in sentience alone. Through partaking slightly of the nature of perception, yet devoid of all interest in things mun- dane, it establishes itself, steeped in the essence of the Atman. Whether the Jiva is devoted to worldly trans- actions or not, even while doing or not doing (his daily

THE ANNA-PŪRŅOPANIȘAD 41

duties), he has his devotion turned towards his own Atman. (7-10)

THE STATE OF SLEEPING-WHILE-YET-WAKING

Or else, giving up even that element of conscious- ness, the Jiva stands tranquillized and, with his palpa- ble sentience reduced to quiescence, shines like a gem in the Atman. That state of persons, with the mind obliterated, when the mind is devoid of cogni- tional powers, that abated comprehension, is what is known as sleeping-while-yet-waking, (as, during that state, the difference between the cognizer and the thing cognized does not flash on the mind). (11, 12)

JĪVAN-MUKTI, THE TURĪYA-STATE

This state, O Nidagha, bordering on sleep, attained through the preliminary practice of Yoga, when it gets ripened, is said to be the Turiya, by wise men experi- enced in the truth. (13)

VIDEHA-MUKTI, THE TURĪYĀTĪTA-STATE

(The Yogin) having established himself in the im- perishable state of the Turiya, characterized by the exclusive enjoyment of bliss, (and experienced Jivan- mukti, which may be described as the state, akin to sleep, of the Turya, through constant meditation on the Brahman, in the attitude, "I am the Brahman"), 6

42 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

attains the higher state of bliss, unaffected by desires, .. (resembling the delight of the four-faced Brahman engaged in the work of creation). In this manner, after attaining the bliss unaffected by desire, as afore- said, and then the exquisite bliss (characterizing Visnu and Rudra, in their work of sustenance of the world and its destruction at the time of the great deluge, respec- tively) in stages, thereafter having attained the bliss of reposing on the all-witness, by having community of interest with the Kala, (the Cit, i.e., sentience) and thereafter transcending even that, the Yogin, who at- tains the Turiyatita-state, is known as the (Videha)- mukta, (liberated after disembodiment). With all the bonds resulting from birth and worldly existence sun- dered (by the knowledge of the non-differentiated Atman, attained through the denial of all forms of non-sentient existence), with all mis-conceptions due to the darkness of ignorance completely eradi- cated, the high-souled (knower attains) the state of absolute existence, (known as) the Paramätman, which is full of that exquisite essence (of sentience and bliss), (and remains as the Brahman alone), even as a piece of rock-salt, when placed in water, (remains as water alone, being indistinguishably dissolved in it). (14-16)

RULE REGARDING TO THE PERCEPTION OF THE INNER- MOST ATMAN AS IDENTICAL WITH THE BRAHMAN

That Truth, lying intermediate between (and hence betokening the identity of) the innermost sentience,

THE ANNA-PŪRŅOPANIȘAD. 43

(which manifests the presence or absence of the thousands of changes in the outer and inner senses, due to their functioning or non-functioning), on the one hand, and the transcendent Atman, (functioning as the Vis'va, the Viraj, the Otr and so on), which involves the realization of the Atman (as the highest type of existence) and is, therefore, the highest degree of excellence to be attained, on the other hand, that is known as the Brahman. Bondage consists in getting mixed up with (and lost in) the phenomenal world, (as a result of looking upon it as the highest quest to be sought after), while Liberation is said to consist in giving it (the phenomenal world) up, (with the know- ledge that it is non-existent). That sound realization (of the form, " I am the innermost Atman, non-differen- tiated from the Brahman,") arises out of the harmonious union of the Dravya, (substances, such as a pot, a piece of cloth, etc., denoted by names and forms, and indicated by the term " Thou ") with the Dars'ana, (knowledge derived from the innermost sentience, manifesting itself in quest of the visualization of the Brahman and indicated by the term, " That"). Shouldst thou take thy stand on such realization, thy mind shall attain that state of sleep (of the character of Nir- vikalpa-samādhi, changeless trance) characterized by the absence of flashing from within and without. That alone constitutes the attainment of the Turya-state. Do thou fix thy gaze firmly on that. The Atman is neither gross, nor infinitely small, nor directly seen, nor otherwise, neither sentient (like the Vis'va, the

44 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

Viraj, the Otr, etc.), nor non-sentient (like Maya and her progeny), neither is it purely non-existent, nor is it of the character of existence, nor is it " I ", nor some- thing else, nor is it one alone, nor many. It is peerless and imperishable. [The aforesaid qualities abide in the Non-Atman, which would vanish only through the perception of their falsity, established by the truth of the Atman. That Atman should be meditated upon as alone remaining]. For the reason that this (phenomenal world), which gives full scope to the mind and all the organs of perception and action (to function in myriads of ways) is the non-Atman brought within the range of perception, that should be discarded by thee. (17-21)

DESCRIPTION OF LIBERATION

(That transcendent Brahman), wherefrom ema- nates the exquisite bliss, (which lies within the range of that Brahman alone) and which by far excels the bliss (of the innermost Atman non-differentiated from the Brahman, brought about by the harmonious ming- ling of the percept (the Atman) and the perceiving (mind), that (transcendent Brahman) does not resemble anything at all, (is not possessed of any distin- guishing feature and is therefore absolute). Liberation is not (to be had) behind the etherial firmament, nor : in the nether world, nor on this earth. The dissolution of the mind, on the eradication of all desires, is known as liberation. Should the thought, "May there be liberation for me," spring up inwardly, the mind will be

THE ANNA-PŪRŅOPANIȘAD 45

roused. In the (roused) mind given to furious thinking, the bond relating to objects of worldly existence is fastened tightly. The non-eradication of that (furious thinking), verily attains the state of worldly-mindedness, while its complete eradication is what is known as liberation. (22-25)

MATTERS RELATING TO A JIVAN-MUKTA

Where is the scope for bondage or liberation in : the Atman, which lies beyond all, which is of all forms, and which is spread over all? (Hence), do thou medi- tate on the rootless (Atman). He who is devoted to the Atman, who has reached the end of his desire, who is full, who is of pure mind, and has attained that repose (in the Brahman), whereto there is naught super- ior, (intermediate, inferior or ultra-inferior), does not stand in need of anything in this world. He, who, devoid of all attachment (to things other than the Atman), lives in (the Brahman) that is absolute existence, holding dominion over all, devoid of mis- conceptions, and of the character of pure sentience, he is known as a Jivan-mukta. He does not stand in need of any future (Karma), nor depend on his present (Karma). for support, nor remember his past (Karma), but does all things (with a detached frame of mind). He has his mind always disengaged from the Jiva (absorbed in and solely devoted to appanages, such as wives and children). He conducts himself, as very much devoted to his devotees and behaves very much like a wicked

46 THE SĀMANYA VEDĀNTA UPANIȘAD-S

man in the company of the wicked; he is like a child amidst children, like an old man amidst old men, like a man of fortitude amidst men of courage, like a youth amidst those of youthful conduct, and with a mind full of excessive sorrow amidst those overcome with sorrow. (He is a Jīvan-mukta), who is possessed of a firm in- tellect; whose bliss is in the ascendant; who is accept- able to all (adapting himself to the idiosyncracies of others); who is known for his righteousness; who has superior wisdom; before whom the sweet (Brahman) has manifested itself; who, on account of his daily practice in the knowledge of the Brahman, has vacated his mind of every thing but the Atman. When, by the strength of practice, the throbbing of the vital airs has been attenuated to the point of extinction, and (the throbbing of) the mind (dependent thereon) meets with repose, there remains the state of Nirvana, (remaining in the state of the Brahman alone without a counterpart, in bodiless aloneness,-Videha-kaivalya, as a result of the dissolution of the vital air and the mind and all the misconceptions generated by them), wherefrom recede words, which are capable of generating misconceptions alone. By the dissolution of the misconceptions of the Jīva, that state (of Videha-mukti) alone remains. (26-34)

PERFECT PERCEPTION, THE DEFINITION OF KAIVALYA

Wise men know that as perfect perception, wherein there is the abundance of the conviction, "Here, then,

THE ANNA-PŪRŅOPANIȘAD 47 is the Paramatman, the Atman that manifests itself without beginning and without end," [unlike the phenomenal world, which begins with the creation and ends with the Pralaya, (the great deluge), and is therefore the very negation of the Atman]. When there arises the fullness of conviction, that all the phenomenal world is the Atman alone, of such a nature is the perception of the Atman, in its true state, in the three worlds. All is the Atman alone. What are the two seen (during waking and sleeping) ? These two, exis- tence (of the phenomenal world) and non-existence (of the same), (seen respectively during waking and sleep- ing)-whither are they gone? Whither are the ideas underlying bondage and liberation, (suggested by such existence and non-existence), gone ? This, the Brahman alone, blooms forth. All is one transcendent ether; [The Brahman of sentience assumes the same form as ether, both of them having no counterparts]. While so, what is liberation and whose is the bondage ? All this is the Brahman, with an aspect increased beyond measure, resting as fully-grown on the vastest scale. Do thou, O Nidagha ! through thy Atman, become that Atman (the Brahman), at a long distance from whom dual existence has completely set. There is not even the slightest difference (in substance) between a piece of wood, stone or cloth, (except in name and form), if closely looked into. (While so), wherefore art thou prone to reflection ? [This delusion relating to existence of things apart from the Atman and their apparent divergence from it, is entirely due to non-reflection.

48 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

On closer investigation such divergence ceases to exist]. That which is the tranquillized form of things (of the phenomenal world, such as a piece of wood, stone, cloth and the like), as also of the Atman, both at the beginning and at the end, that which is imperishable, do thou become full of that (Brahman), always. The Atman alone throbs through the various Atman-s, (from the Vis'va-vis'va and ending with the A-vikalpānujñaika- rasa), with minds filled with the delusions arising out of the difference between the dual and non-dual exis- tence (of things apart from the Ätman) and those relat- ing to the existence or non-existence of dotage, death and the like, even as the ocean throbs with its billows. Which desire for the enjoyment of wordly pleasure is strong enough to affect adversely one, who stands ever embracing, with his inner sense, the pure Atman, which is the hatchet to cut through the sappy Karañja-tree of adversity and is the seat of exquisite bliss ? Enjoyment (of sensual pleasures) and other adversaries, do not cleave through the mind of anyone, even to the slight -. est extent, should he have made investigation on a large scale (into the truth of the Ätman), even as gentle breezes blowing over a mountain cannot cleave through it. "There is diversity in things grasped (by the mind), in various ways; yet, such diversity is not really there, even as there is (no diversity) in the waters of various ponds."-A person filled with this one convic- tion, who has comprehended aright its correct import, (through the study of the Veda and the grace of the Guru, that there is really no diversity), is said to be

THE ANNA-PŪRŅOPANIȘAD 49

liberated (to attain Kaivalya simultaneously with such knowledge)-Thus. (35-44)

CHAPTER III

SEEKING AFTER THE KNOWLEDGE OF THE REAL FORM OF VIDEHA-MUKTI

What is the form assumed by Videha-mukti ? Which great sage is possessed of that? By having recourse to which Yoga, did he attain that transcendent state ? (1)

THE MANNER OF CONTROL TO BE EXERCISED BY A JIVAN-MUKTA OVER THE SENSES AND THE MIND

The great sage of the name of Mandavya, abiding on the golden plateau of the auspicious Mount Meru, having received (initiation regarding) the truth from Sage Kauņdinya, has become a Jīvan-mukta. That most exalted knower of the Brahman, the great sage, having attained the stage of a Jīvan-mukta, once upon a time, thought of withdrawing his inner senses. Assum- ing the Padmasana posture, with his eyes half-open and gradually abandoning all contact, external as well as internal, with his uncontaminated mind, he set about thereafter to attain steadiness of mind, (by withdrawing 7

50 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

it from its functions). "Alas! this fickle mind of mine, though restrained, still makes itself distinctly manifest. From a piece of cloth it moves on to a pot and from a pot to a bounding cart. The mind freely moves among objects of sensual enjoyment, even as a monkey among trees. Along. with the mind, there are the five doors, such as the eyes and the like, called the organs of perception. I have had enough to do with them. I helplessly look on what are known as the mind and the senses. Ah me! O ye groups of senses !. Do ye give up gradually this furore of yours. I am the mighty overlord, the Cid-ätman, (the Atman pre- siding over the sentient principle), standing as the All-witness." (2-8)

REMAINING IN THE TURYA-STATE

By that high-souled knower of many things, (Man- davya), were thoroughly understood (the secrets relating to) the eye and other (senses along with the mind). (Said he unto himself:) "I am very much depressed (by being engrossed in my relations with the pheno- menal world around me). I am at ease, (my delusion relating to the existence or non-existence of the world having already vanished). I am luckily relieved of the fever (of anxiety caused by my ignorance). I stand in my Atman alone, in that stage, wherein it is of the form of the Turya, night and day." The continuous tenour of his vital energy gradually grew calmer and calmer in the interior (of his body), (as he came to

12036

THE ANNA-PŪRŅOPANIȘAD 51

realize, that, apart from the Brahman, the cluster of his inner and outer senses, along with his vital energy, were non-existent), even as a blaze of fire, shooting forth a cluster of tongues of flame, gets becalmed in the burnt fuel (live coals). "Very much like the setting (of a heavenly body) that has had its rise, and the rising (of the same) that has set, balanced in my course and manifesting the essence of stability (by remaining functionless, though possessed of the body and the senses), I stand, having attained the transparency of the Atman. Remaining in a state of sleep, though awakened, and, in a waking state, though asleep, I stand in the interior of the body, having assumed the Turya-state, in a state of stagnation."-(So saying, Mandavya remained in that attitude). Having given up all the states (induced in his body and the mind), external as well as internal, the gross and the subtler ones, occasioned by (contact with) the three worlds, and solely brought about by volitions, he, (Mandavya), left off identifying himself with the senses (and the mind), (along with the melodious strains of the harp) and the thread of the long-drawn resonance (Nada), char- acterizing the end of the Praņava (Om-kāra), even as a fowl of the air would, his net (along with its strings). Thereafter, he gave up his body-consciousness, which was distinctly clear and had attained the form of a percept. Then, (Mandavya), the best among the sages, attained the knowledge of a just-born babe, and gave up remaining in the stage of a (mere) reflection of the supreme sentience (of the Brahman), even as air

52 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

that has (given up) its quality of throbbing. Hence, attaining the state of absolute existence with sentience as a generic feature and assuming the sleeping state, he stood motionless as a mountain. (9-17)

REMAINING AS THE TURYA-TURYA

(The sage) in the sleeping state, having got con- firmed therein, attained the form of the Turya (of the Turya state) and filled with ordinary bliss, though actually devoid of real bliss, he became turned into existence and non-existence. Then, he became (the Brahman), that lies beyond the range of speech (and thought), which is the S'unya (void) of S'unya-vadin-s (Nihilists), (those that hold that everything becomes ultimately reduced to nothing); which is the Brahman of the knowers of the Brahman; which is the flawless worldly wisdom (Vijñana) alone of the expositors of the Vijñana-doctrine, (the Bauddha-s); which is the Purusa (prime-energy) of those who hold the Samkhya-view; which is the Is'vara-tattva of those who argue in favour of Yoga; which is the S'iva of those, who take their stand on the Saivagama-s; which is the Kālātman of those, whose one argument is that the Kalatman alone is the eternal one; that, which is the final conclusion arrived by all the S'astra-s; that which pervades all hearts; that, which is the all and the all-pervading entity ; that, which is the Truth, wherein this (Mandav- ya) stood; that, which has not been adequately des- cribed by word of mouth; that, which is non-throbbing,

THE ANNA-PŪRŅOPANIȘAD 53.

(because of the majesticity of its calmness) ; that, which imparts luminosity to all radiant bodies, such as the Sun; that, which could be solely measured by self- realization; that truth, wherein this (Mandavya) stood; that, which is the indivisible one and the diverse many ; that which is possessed of attachment and devoid of attachment ; that which is all and is not all ; that is the truth, wherein this Mandavya stood. The originless, the immortal, the beginning-less, the very first one, the single, the flawless, the digitful, and the digitless, wherein the moment he stood, that very moment, (he became) the Is'vara, (attaining) the flawless state, even more than the state of the ethereal firmament-Thus. (18-24).

CHAPTER IV

THE. JIVAN-MUKTA'S INDIFFERENCE TOWARDS THE ACQUISITION OF PSYCHIC POWERS

"Is traversing the ethereal regions and the like the characteristic index of the Jivan-mukta?" "If that should be so, O best among sages! none of that type has, so far, been among that class. By having recourse to the influence of wealth, mystic formulas, (appropri- ate) actions and (propitious) time, even an ignorant man, devoid of the knowledge of the Atman, though he is not a liberated (Jīvan-mukta), verily attains, O Brāhmaņa ! (psychic powers), such as traversing the ethereal regions and the like. This is verily not the:

.54 THE SĀMANYA VEDANTA UPANIȘAD-S

goal sought to be attained by the knower of the Atman. A knower of the Atman has his aim fixed in the Atman alone. He, who is thoroughly satisfied with the Atman, in the Atman, does not run after A-vidya (ignorance). Wise men know, that whatever pheno- mena exist in the (phenomenal) world, they are made up -of A-vidya. How, then, can a Yogin, who has abandon- ed (all) ignorance, immerse himself therein (again) ? That deluded fool or man of small intellect, who desires to acquire the clusters of psychic powers, gradually accomplishes his purpose, by having recourse to the kinds of Yoga, which are the means to be employed for the acquisition of such powers. Wealth, mystic formula, appropriate action, propitious time and stratagem, which are well adapted for the bestowal of psychic powers, do not by any means whatever serve as aids to the attainment of the Paramatman. In whom there is the requisite desire (for psychic powers), alas! he succeeds in accomplishing the psychic power (of his choice). No such desire, in whatever direction, is generated in the man devoid of desires, who is full (in the knowledge of the Atman). There will be the attainment of the Atman, O sage! with the cessation of the cluster of all desires. How will that person, whose mind stands dissolved, how will he develop the desire for the clusters of psychic powers? Should the Sun be cool-beamed, should the disc of the Moon be hot-rayed, should the flame of fire project downwards, (even then), the Jivan-mukta is not filled with wonder. While the Supreme Truth

THE ANNA-PŪRŅOPANIȘAD 55

is the abode of the Jivan-mukta, no curiosity is roused in him in the cluster of wonderful phenomena, as in the case of the rope-snake." (1-10)

THE DISSOLUTION OF THE MIND OF A JIVAN-MUKTA

"Those that have known what ought to be known, (by realizing the Brahman), who have quelled their passions, who are possessed of a prodigious intellect, the knots of whose heart, (doubts), have been sundered, are, all of them, not bound by any conventions and remain in the embodied state (of a Jīvan-mukta). The mind of him, (that Jivan-mukta), who preserves his fortitude in prosperity as well as adversity, and whom (external phenomena) cannot disturb out of his equani- mity, even as puffs of breath cannot, a huge moun- tain, they (wise men) know that (mind) as practically dead. They (wise men) know that the mind of that (Jivan-mukta) is destroyed, whom neither adversity nor niggardliness, nor zeal, nor infatuation, nor dull-witted- ness, nor the height of prosperity would drive out of temper." (11-13)

DISSOLUTION OF THE MIND, OF Two KINDS: WITH AND WITHOUT FORM

" Dissolution of the mind is of two kinds: that with form (seed), and that without form (the seedless variety). That with form occurs in Jīvan-mukti and that without form embraces the state of Videha-mukti.

56 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

The existence of the mind leads to misery, while the destruction of the mind contributes to happi- ness. Having caused the existence of the mind to reach the vanishing point through waning, one should bring it to the point of obliteration. Know that minded- ness is folly. When this (mindedness) vanishes, O sinless one! that, it is said, is what is known as the dissolution of the mind with form. When conjoined with friendship and other virtuous qualities, that mind of the Jivan-mukta becomes possessed of the best impressions (tendencies), devoid of being born again. This dissolution of the mind of the Jivan-mukta is endowed with form, O Nidagha! while the formless dissolution of the mind occurs in Videha-mukti. [The former is the divisible and the latter the indivisible type of Videha-mukti.]" (14-18)

THE STATE OF A VIDEHA-MUKTA

" In whom, even the distinctive functions associated with the excellent qualities indicative (of a Jivan- mukta), are found to have met with their dissolution, such a one, of a digitless (indivisible) character, be- comes a Videha-mukta. In that flawless and exquisitely sacred state of Videha-mukti, in that form (of the mind) characterized by the cessation of all functioning, which falls within the range of Videha-mukti, and is known as the formless dissolution of the mind, there is nothing whatsoever therein, (of a distinctive or indis- tinctive character). Neither attributes, nor the absence

THE ANNA-PŪRŅOPANIȘAD 57

of attributes, are there therein ; neither worldly excel- lence, nor the opposite of such excellence, nor worldli- ness; nor exultation, nor dejection, nor the emotions of joy and jealousy ; neither radiance, nor darkness, to the slightest extent; neither the twilights and the like, nor the nights (long or short); neither existence, nor non- existence, nor the state (intermediate) between the two. To those that have reached the other boundary, (the vanishing point), of the mind, as well as of the vanity of worldly existence, there is abundant scope for that (state), even as ethereal space (affords) for winds to blow. That (Brahman), wherein all the misery (of worldly existence) meets with its repose, which is of the char- acter of sentience, which reposes in the one sleep, which is the treasure-house of bliss, and which is devoid of mobility and inertia, in that state, the great (Jivan- mukta-s), with their sheaths rendered subtle like ether, (and therefore devoid of functions generated by lust and other vices) and with even the slightest traces of their minds dropped, become the bodiless, (Vedeha- mukta-s). O Nidagha of mighty intellect! do thou become possessed of the impression-less mind, (by be- coming a Jīvan-mukta). (Thence), by forcibly absorb- ing the mind, do thou become possessed of a function- less mind, (leading to Videha-mukti)." (19-25)

BRAHMA-VIDYĀ AND ITS FRUITS

"That (the Brahman), which manifests itself as the innermost radiance, ever shining of its own accord 8

58 THE SAMANYA VEDĀNTA UPANIȘAD-S and which renders the phenomenal world intelligible, that alone is the witness of the world, the Atman of all beings, the flawless in aspect, the main stay of all crea- tures (animate and inanimate), having palpable know- ledge as its characteristic mark, capable of being understood only through its own peculiar lore-(the Brahma-vidya), non-dual in its existence, knowledge and bliss, that Brahman I am."-Remaining in that attitude, a sage should discharge his duties (and become blessed). That, which, (though itself non-abiding), is the abode of all, the non-dual, transcendent Brahman, the most ancient, which is of the form of existence, sentience and bliss and which is not within the the range of speech and the mind; not there do the bodies of the Sun and the Moon shine; not there do the winds waft; nor all the deities (exert their influ- ence). That radiant God, that is brought into being (through meditation), manifests himself as the exquisitely pure (Atman), devoid of all emotions. When that all- embracing (Brahman) is seen, the knot of the heart, (doubt), is sundered, all doubts vanish and all Karma (past, present and prospective) of the seer perish. There are two Suparna-s (kings of birds) abiding together in this body (of ours) and they are known as the Jiva and the Isa. Of the two, the Jiva enjoys the fruits of all actions, but not so the great Is'vara. The great Is'vara manifests itself purely in the form of a witness, not partaking in the enjoyment (of fruits). Any difference manifesting itself between the two is the work of Maya (Illusion) alone. The difference in sentience

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(between the Jiva and the Is'vara) is only apparent, (be- ing outwardly attributed to two different entities), but in reality they do not differ in essence, for the reason that otherwise, sentience will be shorn of its sentient principle. As the oneness of sentience is establi- shed, both out of analogical inference, (even as ether is one and indivisible, though differentiated apparently as the ether of the pot, the ether of the pan and so forth) and also out of scriptural testimony, (such as of the Maha-vakya-s, "That thou art," and others), (a sage) feels neither sorry, nor deluded in arriving at the concept of the oneness of sentience. "The final resort of the entire universe, the palpable truth and sentience, (the Brahman) I am;"-with this convic- tion should the sage give up all sorrow. Verily those, from whom all contaminations have vanished, see in their own bodies, the self-luminous form of the Atman, the All-witness, and not those (others) that are envel- oped in Māyā. (26-36)

THE MEANS TO BE EMPLOYED FOR THE ACQUISITION OF THE BRAHMA-VIDYA

(Having attained purity of mind, by having recourse to austere action, detached from desire and unconcern- ed with the fruit) and having realized that (Brahman) alone, the Brahmana of fortitude should desire to attain wisdom (through meditation of the form-" I am the Brahman, the Brahman alone am I,") and not merely ponder over many words (signifying things apart from

60 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

the Brahman), as that will be mere logomachy and waste of vocal energy. Having acquired a thorough knowledge of the Brahman (through study, reflection and repeated meditation on the sublime truths of the Upanisad-s), he should cultivate the desire to stand by that, with the detachment of a child. By practising the lore of the Brahman and the detachment of a child, the sage should then become possessed of the Atman (i.e., become a Jīvan-mukta or a Videha-mukta.) (37,38)

TRANQUILLIZING THE MIND BY CONTROLLING THE BREATH

Know that this body made up of the elements is the seed of the creeper of worldly existence, encasing the big sprout of (human) effort, productive of (the fruits of) happiness and misery. Of this body, the mind following in the wake of desire is the seed, having for its sheath, states which are actual or fancied and the actual types of misery, as its caskets. There are two seeds for the tree of the mind, overgrown with the creeper of chang- ing (mental) attributes. One is the throbbing of the vital air. The second is the fixed attitude (of con- firmed preconception). When the vital energy moves about, intent on passing through the Nadi-s, then the mind instantly becomes filled with awareness. That is the responsivity to environment roused by the flow of vital energy. The restraining of mental functioning is excellent. The flow of vital energy and the like is good. For the attainment of the tranquillity of the

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mind, Yogin-s have recourse to the control of breath along with Praņāyama-s (rarefaction of the breath), Dhyana-s (concentration) and other ways of procedure devised by their own ingenuity. Know that supreme cause, which bestows tranquillity of the mind as its effect. (Wise men) know that the restraining of the breath (brings about) the remaining at ease of the mind, which is conducive to bliss. (39-45)

CONQUEST OF THE MIND THROUGH THE RESTRAINT OF PREVIOUS MENTAL IMPRESSIONS

The perception, through confirmed previous bias, of an object, without resort to any investigation into its antecedents and consequents, is what is known as Vasana (preconceived mental impression). When the conception of what has at all to be abandoned and what has at all to be grasped, is not present and there is the state of remaining unattended with conceptions, then is the mind not born. When the mind does not function owing to the absence of Vasana-s (mental impressions), then arises non-mindedness. When there is no conception conceived of any worldly object what- soever, then how will the mind be born, when the ether of the heart is void? Assuming a thing to be non- existent, the conception of its non-existence, (culminat- ing in) the perception of the real existence, that is known as the state of absorption of the mind. That, which, having given up everything within (itself), abides in a cool heart (in a state of unconcern), that mind,

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even though functioning, is said to be of a non-existent form. They are verily known as Jīvan-mukta-s, whose Vāsanā, resembling a baked seed, is incapable of re- production and is tongueless, (incapable of expressing what lies in the form of an impression). Those who have reached the other boundary of knowledge and whose minds have attained the rhythmic form (of the Brahman), are said to be mindless and to become etherial in form, when their bodies cease to exist (and become Videha-mukta-s). The throbbing of vital breath and Vasana (mental impression), on being given

. up, as soon as they come to be known, perish root and branch at once, even as a tree (dies), as soon as its roots are cut through. When what was previously seen or not seen of this perception, manifests itself again, that should be wiped out with effort by the knowing man. Its non-wiping off leads to the great cycle of wordly existence, while its complete wiping off alone is what is known as liberation. Do thou become non-frigid and one who has no interest in sensual pleasures, who has given up responsivity to environment. He in whose case there is, in this world, no dependence on the thing perceived and the state of perception, that person is said to be non-responsive and non-frigid, even though he may be engaged in actions of a hundred kinds. By what has yet to be known, the ether of the heart is not affected even to the slightest extent. He, whose responsivity is of this non-frigid character is said to be a Jivan-mukta. When nothing is conceived and in consequence of the absence of Vasana, what

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resembles the superior knowledge of the child, the dumb man and the like, is firmly established, then is resorted to the continuous absence of perception, free from frigidity, in consequence of which the wise man is no longer contaminated. Having given up all Vasana-s, as a result of remaining in the state of Nir-vikalpa-samadhi, (misconception-less ecstatic trance), absorbed entirely in the Brahman, having neither beginning nor end, even that state (of ab- sorption in the Brahman) gets dissolved internally. Whether standing, going, touching, or smelling, un- smeared by such actions, non-frigid, with the happiness (derived from such actions) altogether dropped and the responsivity to environment thoroughly given up, bliss- ful, the sage, (by himself) a vast reservoir of virtuous qualities, should, by holding on to this aim, at all hazards, cross over to the other shore of the ocean of the misery (of worldly existence). (Wise men) know that, as the state of existence, wherein, all differences having been given up, there is existence alone, devoid of attachment, one alone in form and prodigious in size. Do thou become intently devoted to this one supreme existence, (the Brahman) alone, giving up the idea of division, such as, "(This is) existence (of the form of) duration, (this is) existence (of the form of) parts, (this is) existence (of the form of) substance," conceiving that (Brahman), which has the generic property of existence, which is one only, and all alone,'as the supreme ruler, that is full, that enjoys exquisite bliss, that fills the points of the compass with its formidable form in a standing

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posture, that which is at the other extremity of the generic property of existence and is beyond all concep- tions [of space and time), the foremost, the beginning- less state. There is no seed for that. Therein aware- ness seeks its repose, shorn of all misconceptions. A human being, that has attained his seat therein, . does not remain miserable any more. That is the cause of all beings. There is no cause for that. That is the essence of all essences. Beyond that there is no essence. In that vast expanse of the mirror of senti- ence all these objects and views (of the phenomenal world) are reflected, even as the trees standing on the edge are reflected in the lake. That is flawless and passionless, that is the truth of the Atman. On the acquisition of the knowledge of that, the mind attains tranquillity. Simultaneously with the vanishing of the delusion relating to the reality of the phenomenal world, having attained its one real form, thou art com- pletely reduced to the state of being relieved from the fear of worldly existence. By adopting the various expedients related by me, for these seeds of misery (to be rendered ineffective), is attained that state (the Brahman). If thou shouldst give up, with strong endeavour and manly effort, all the previously acquired Vasana-s and build for thyself, even for a moment, a resting place in the (Is'vara- or the Saksi-tattva) stage lying on the other extremity of the generic property of existence, which is incapable of perishing, thou shalt, at that very moment, attain that virtuous state, which will be quite enough for thee. Shouldst thou seek

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ardently to remain in the form of generic existence, with a little more effort, thou shalt verily attain that state. Shouldst thou, O Nidägha ! establish thyself in the eternal principle of sentience, deeply absorbed therein, with a little more effort, thou shalt verily attain the highest state (of the Brahman). Shouldst thou (at the same time) make further effort, O sage! at the complete eradication of Vasana-s, (that veil the inner- most Brahman, thou shalt attain, by such practice, the state of the Brahman, devoid of all Vasana-s). (46-78)

THE SIMULTANEOUS PRACTICE OF THE KNOWLEDGE OF THE TRUTH, DESTRUCTION OF THE MIND AND THE OBLITERATION OF VASANA-S, AS THE MEANS

As long as the mind is not dissolved, so long there is no obliteration of Vasana-s. As long as Vasana-s are not obliterated, so long the mind does not get tranquillized. As long as the knowledge of the truth is not attained, so long, how can there be the tran- quillity of the mind? As long as there is no tran- quillity of the mind, so long there is no knowledge of the truth. As long as there is no obliteration of Vasana-s, so long, how can there be the attainment of the truth? As long as there is no attainment of knowledge, so long there is no obliteration of Vasana-s. Knowledge of the truth, dissolution of the mind and obli- teration of Vasana-s, each of them becoming the cause (in its turn) is difficult of accomplishment. Hence, keeping aloof the desire for the enjoyment of pleasure, 9

66 THE SAMĀNYA VEDĀNTA UPANIȘAD-S

do thou have recourse to these three .- Obliteration of Vasana-s, aquisition of the knowledge of the Brahman, and dissolution of the mind, O thou of great intellect ! when practised for an equal length of time, over a long period, are, it is considered, bestowers of fruit. Through these three, when thoroughly practised, the knots of the heart, which are hard to break, com- pletely give way, even as the fine threads of the lotus- stalk do, when the stalk is cut through. Knowers of the truth affirm, that restraining the flow of the vital air is similar to the eradication of Vasana-s. By the eradication of Vasana-s the mind attains the state of dissolution, (being deprived of its functioning); likewise by restraining the flow of vital air. Do thou adopt (either course) as thou desirest. The throbbing of the vital air is restrained by the confirmed practice of Prāņayāma, by adopting the method imparted by the Guru and by making use of the proper posture and diet. By carrying on one's affairs with a detached frame of mind, by the avoidance of remaining interested in worldly existence, by actually seeing (with one's own eyes) the decease of the body, Vasana does not grow active. The throbbing of the vital air is verily the throbbing of the mind alone. Great effort should be put forth by the man of intellect for mastery over the throbbing of the vital air. It is not possible to conquer the mind, without recourse to a stratagem by no means despicable. Placing implicit reliance on the pure per- ception (of the Atman) at first, devoid of passion, get thyself firmly established therein. O high-souled

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one! holding in thy heart alone (the Brahman), which is devoid of what has to be known, which has nothing superior to it, the foremost, the one, the final resort of perception, which is devoid of defects, do thou stand transported in the attitude, "I am that Brahman of the character described above,"-discharging thy duty and (thereby) ceasing to be an agent, in fine, possessed of the grace of tranquillity. By him is attained the fruit of his birth, by whomsoever is made the restraint of the mind, even to the slightest extent, through inves- tigation (into the truth of the Atman). (78-92)

CHAPTER V

RULE RELATING TO THE GIVING UP OF ATTACH- MENT FOR THE ATTAINMENT OF JIVAN-MUKTI

He, whose mind is not intent on investigation (about the existence or non-existence of what is apart from the Atman), whether (he is engaged in) going about or standing still, whether waking or sleeping, (such a person) is said to be (as much as) dead. Who- ever is endowed with a clear vision, resulting from sound knowledge, he should be known as well-balanced of himself. He is not afraid (of the consequences of his action) and does not show symptoms of his dependence on others or of his commiserative state at any time. A man of Gnosis, (as he looks upon food and the like, as aspects of the Brahman), digests all kinds of food, whether defiled or unwholesome or vitiated, on account

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of its being mixed with poison or decomposed (with mois- ture oozing out) or spoiled, as if it were savoury food, (as, in his eyes, all difference between the eater and the eaten food yanishes). (Wise men) know the giving up of all attachment as liberation. Through the giving up of attachment is attained immunity from re-birth. Hence, O sinless one! do thou give up attachment to conceptions, (such as of food and the like, which are really unsubstantial) and become a Jīvan-mukta. That is impure Vasana (noxious bias, latent in the form of an impression), which generates the emotions of joy and intolerance (respectively), according as the object sought becomes accomplished or frustrated ; it is this (bias) that is termed attachment. That (predisposition of the mind) which causes immunity from rebirth for the bodies of Jīvan-mukta-s and secures emancipation from joy and sorrow, is Vasana of the wholesome kind. (By assuming the attitude of a Jivan-mukta), avoiding the meek submission to desires (of all kinds relating to things apart from the Brahman), O Nidagha ! do thou get into the state of Non-attachment. (Thereby) thou wilt not get depressed at heart from adversity, nor overjoyed from prosperity. Avoiding the meek subjection to desires (of all kinds relating to things apart from the Brahman), O Nidagha ! do thou get into the state of non-attachment, (by adopting the ways of a Jīvan-mukta). "I am the Brahman, which is unconditioned by the limitations of space, time and the like, whose either extremeties (viz., the truth of whose existence and the falsity of the existence of things

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apart from the Atman) have not been seen by many, which is the pure, the imperishable, the tranquillized and the one absolute sentience. I am nothing else." -With this conviction (borne out by superior wis- dom), assuming silence, do thou become the enjoyer of the bliss of remaining as the Atman alone, in the attitude, "I am the Purusa, that is released and non- released from the delusion of the body, that is really one in form and is the perfectly quiescent Atman. The mind (of volitions) does not exist, nor does igno- rance, nor the Jiva. The one Brahman alone, the beginningless and the endless, very much like the ocean, fully blooms forth. (1-10)

RULE RELATING TO THE DIRECT VISION OF THE ATMAN FOR THE COMPLETE DISSOLUTION OF THE MIND AND THE LIKE

So long as there is the misconception, " I am this (body)", in this visible body, so long as there is (the misconception of its) being the Atman, so long as there is the attitude, "This is mine," (relating to it), so long, will the delusion of the mind and the like persist. For him, who offers all the three worlds, as the straw of sacrificial offering, in the sacrificial fire of sentience, facing inwards, O sage! delusions, such as the mind and the like, recede inwards. "I am the Atman of consciousness. I am the impartible Brahman, devoid of the relation of the Para and the Apara (as generic and specific properties) "-(thinking of the

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Atman alone in this attitude), do thou remember thine own abundant form. Do not, by any means, be condi- tioned by thy memory. (11-13)

. OBLITERATION OF ALL VASANA-S, THROUGH THE KNOWLEDGE OF THE BRAHMAN AND THE ATMAN

The dangerous demon of greed, which grasps the entire universe in its clutches, meets with destruction, through the muttering of the hymns of the Upanisad-s relating to the Brahman, (which enkindles the know- ledge of the innermost Atman non-differentiated from the Brahman, eclipsing all states apart from itself), sanctified by internal meditation, even as clouds are caused to waste away during autumn. (Wise men) know that as the state of Kaivalya (aloneness), wherein there is the assumption (by the Jiva) of the form of generic existence, (as a consequence of the negation of things apart from the Atman), after coming to realize the excellence of giving up all Vasana-s. Wherein Vasanā remains even in a potential form, that state of sleep does not contribute to success (in the attainment of the perfect knowledge of the Brahman and the Ātman). Wherein Vāsana becomes seedless (i. e., in- capable of reproducing itself in a kinetic state), that sleeep of the Turya is said to bestow success, (in the aforesaid direction). Even the little that remains, (either in an active or a dorment state), of Vasanā-s, proves troublesome, as is the case with fire, obligations, disease and enemies, as also with attachment. He, who

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has entirely burnt up the seeds of his Vasana-s and has assumed the state of generic existence, whether he is in the embodied or the disembodied state (of liberation), does not anymore experience sorrow. The conviction (of the form), "Not this the Brahman," is coexten- sive with Avidya (Ignorance). The conviction (of the form), " This is the Brahman," this alone brings about the destruction of the other (ignorance). "Sentience is the Brahman. The world is the Brahman. The several orders of (created) beings constitute the Brahman. I am the Brahman. The energy of sentience is the Brahman. The friend and relation of sentience is the Brahman. All is the Brahman"-The Jīva verily becomes the Brahman, when there is only this (the aforesaid) conception, (deep-rooted in the Jīva). Sentience, when it rests (on the form of all beings) everywhere and is thoroughly quiescent, (that alone) is realized as the Brahman. When the mind, which is the seat of sentience of the organs (of perception and action), roaming about unbridled along diverse path- ways, attracted by vulgar pleasures, takes its rest else- where (in the innermost Atman non-differentiated from the Brahman, contrariwise), the uncontaminated per- ception that arises, that all-pervading sentience, " the Brahman am I"-(that attitude is even now ex- perienced by high-souled knowers of the Brahman). Do thou seek asylum with the Atman of sentience, wherein all volitions have attained their quietus, which is devoid of all curiosity, and which has given the go-by to all ardent desires, (with the knowledge that the Atman

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alone remains). In this manner (by seeking the Ätman of consciousness, with the full conviction that the Atman alone remains), men of full intellect, who are possessed of fortitude, who are equipoised, and whose minds are devoid of passion, neither take delight in, nor censure anything. To them life and death are alike. (14-24)

RULE RELATING TO SAHAJA-PRĀŅĀYĀMA, FOR THE ERADICATION OF THE DELUSION RELATING TO THE EXISTENCE OR OTHERWISE OF THE AN-ATMAN

This Prana, O Brahmana! is vital air endowed with the power of moving about. In the body, in- cluding its interior and exterior, this Prana is esta- blished with the upward movement. The Apana also, O Brahmana! is air endowed with the power of moving always. In the body, including its interior and exterior, this Apana is established with the downward (move- ment). Prāņāyāma of a superior type is taking place both during the waking and sleeping states. This feature is, to that extent, for the good of the wiseman. Do thou listen (to what I say). The contact with the organs of the body, of the Prana (vital air) occupy- ing the exterior of the body to the extent of twelve- digit-lengths (from the nasal chamber), is what is known as the Puraka (in-filling breath), (from the exterior). [Remaining for a moment without the movement of the Apana (vital air), is what is known as the external Kumbhaka, (stabilization of breath). The movement of the Apana thereafter, is what is known as the Recaka

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(external expiration from the interior). In the same manner, the internal varieties of Puraka, Kumbhaka and Recaka are dealt with in the Upanisad-s bear- ing on the exposition of Yoga.] The Apana (vital air) is the Moon, O wise one! and fills the body (with nectar). The Prana vital air is the Sun or fire, which cooks from inside this body. Do thou seek asylum with the Atman of sentience, which is in close proximity to the dissolution of the Prana, which reaches the extremity, wherein the Apana has its origin and which is (the result of) the union of the Apana and the Prana. Wherein (in the interior of the heart) the Apana has set and wherefrom the Prana has not risen even for a moment, (the interval between which) is devoid of the blot made up of the sixteen parts, (commencing from the Prana and ending with Naman), do thou seek asylum with that eternal verity of sentience (and meditate on that verity). Wherein (at the tip of the nose) the Apana has not set and the Prana has set, that eternal verity of sentience, which has its seat at the turning point at the tip of the nose, (where the in-filling and the out-going breaths meet), do thou seek asylum therewith. [Should the Yogin meditate on the eternal verity of sentience at the meeting place of the in-filling and the out-going breaths, in the heart, at the tip of the nose and outside, he would, at no distance of time, lose all sense of difference between the interior and the exterior of the nose and remain as the supreme sentience alone, without a counterpart.] (25-32) 10

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THE ATTAINMENT OF THE KNOWLEDGE OF THE BRAHMAN, THROUGH THE GIVING UP OF ALL FORMS OF MENTAL RESPONSIVITY

All the three worlds are but reflections. They are neither existent, nor non-existent. The giving up, on this basis, of responsivity to things apart from the Ätman, wise men know as perfect knowledge. What is but a reflection, O Brahmana ! is distorted by the mirror of the mind. Therefore, giving up even that (mind), O best among sages! do thou become com- pletely rid of mis-conceptions. Having become what thou wilt become, by exorcising the mind-demon, which strikes terror (into our hearts), which is inauspicious and robs (us) entirely of the treasure of (our) courage, do thou get confirmed in that state. That sentience which does not occur anywhere else, (other than in the Atman), which is devoid of what is generic and what is specific and which surely exists at present, that ether of sentience alone will remain, even unto the end of creation. In the case of satisfaction arising simultaneously with the fulfilment of the desire (for a thing), the desire alone is the cause. Satisfaction verily lasts only till dissatisfaction is reached. Hence, do thou give up hankering after (a thing). Through thy living in a state of non-attachment, let coveting after mundane pleasures, which are apart from the Brahman, be turned to contentment. Let thy imagina- tion cease to hold sway and thy mind attain the state of non-mindedness. (By doing so), thou wilt not get

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perturbed at all as before, even as ether (would remain unruffled), even through the operation of hundreds of disturbing factors, so long as thou performest thy actions with thy inner senses devoid of Vasana-s (latent desires). Through the closing and the opening of the eyes of the mind, are brought about the dissolution and the coming into existence of worldly existence. Do thou, therefore, cause thy mind to be deprived of its power of winking its eyes, by preventing (the recurrence of) Vasana-s and (the throbbing of) the Prana (vital air). Through the closing and the opening of the eyes of the Praņa (vital air), are brought about the dissolution and the coming into existence of worldly existence. Do thou cause it (the Prana) to be deprived of its power of winking its eyes, through proper practice and procedure, (leading to its dissolution in the Sușumņā- nādi). Through the closing and opening of the eyes of passionate longing are brought about the dissolution and the coming into existence of all action. Do thou cause the dissolution of such longing, by having re- course to a conjoint application of the import of the S'astra-s and the precepts of the Guru. With the cessation of responsivity to environment, the mind attains the state of abstinence from functioning. By restraining the flow of vital air (to the point of its ceasing to throb), (equally with the non-functioning mind, is reached) that exquisite state (of the Brahman). Cast thy eyes on that state of bliss of having attained the highest end of existence (the Brahman), which results from the union of the seen (the Brahman) and

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the seeing (the perception thereof), in the belief that the perception revealed is that solitary entity, (the Brahman), occupying the innermost extremity (of the self) and with the conviction that it is the Brahman alone. Wherein the mind is not activated, that is verily unalloyed bliss, incapable of decrease or increase, which does not rise up, nor is allayed. The mind of the knower of the Brahman is not the mind that is ordinarily called the mind. It is, on the other hand, the eternal verity of sentience. That alone there- after becomes (what is known as) the Turyatita, in the Turya-state. Having renounced completely all thy free volitions, thoroughly equipoised, with thy mind laid at rest and ever reflecting (on the Brahman), thy- self liberated through the Yoga of renunciation, do though become possessed of the knowledge (of the Brahman and thereby become a Jivan-mukta or a Videha-mukta.) When all misconceptions are laid at rest, wise men know that state, wherein all palpable Vasana-s stand abated, which has the aspect of concep- tionlessness, as the Transcendent Brahman. (33-48)

ATTAINMENT OF THE SUPREME SEAT THROUGH SAMKHYA AND YOGA

Those who have their awakening (in the Brahman) always through Samkhya, by bringing their correct know- ledge to bear on it and by exclusive absorption therein, are the great Samkhya-yogin-s, (Jñana-yogin-s). Those who attain the non-ailing state (of the Brahman),

THE ANNA-PŪRŅOPANIȘAD 77

which has neither beginning nor end, through tran- quillizing the (flow of) Prana and other vital airs, by having recourse to artifices, (such as Yama and other subdivisions of Yoga, leading to their final dis- solution in the Susumņa-nadī and the dissolution of the mind, ever addicted to the eclipsing of things apart from the Atman, either with form or without form or through synthetical reasoning based on the negation of the vital airs and the mind, which are but transitory, leading to the accomplished fact of the Brahman alone persisting for ever), are known as the Yoga-yogin-s. That quiescent and unaffected state (of the Brahman) is capable of being attained (equally) by all, (whether they are Samkhya-s or Yogin-s). Control of the Prana (vital air) and the dissolution of the mind are to be practised constantly, as means to the same end. When either of the two is accomplished, both of them are (likewise) attained, they being related to each other. The mind and the vital airs are ever indispensable to all living beings. These two meet with their dissolu- tion in unison, even as the container and what it con- tains would. By their dissolution they carry out the excellent purpose of what is known as Liberation. Shouldst thou take thy firm stand, after giving up all this with due discrimination, then, with the dissolusion of thy self-consciousness, thou shalt thyself become that exquisite state (of the Brahman). The supreme sentience, (though known by the names of the in- nermost and the transcendent), is one alone. That is also known as the supreme existence, spotless,

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equipoised, pure, devoid of the form of self-conscious- ness, manifest only once, (it being non-recurrent), flawless, ever ascendant, and well-balanced, and is being sung by the names of the Brahman and the Paramātman. (49-56)

EXPOSITION BY THE GURU OF HIS OWN REALIZATION

O Nidagha ! firmly convinced that I am the self- same (supreme sentience), (which would not brook any differentiation, such as the innermost or the trans- cendent, and is generic existence), I have achieved the highest end of existence. I do not at any time think of the past, nor of the future. Relying on the percep- tion of what is taking place at the present time, in the world, I take my stand on the Atman, in the attitude, "This has been attained by me this day. This beauti- ful thing will be got by me, (in the near future)". I do not flatter nor censure (any one). I am nowhere other than the Atman. I do not rejoice at the attainment of prosperity, nor do I feel depressed at the onset of adversity. O Sage! my mind remains, with its fickle- ness abated, with its grief got rid of and with its desires extinguished and thoroughly tranquillized in consequence. Hence, do I remain immune from disease. O Brähmaņa ! I do not recognize (any difference such as), "This is my relation. This is a stranger. This is mine. This is another's." I give no scope for contact with others. (57-61)

THE ANNA-PŪRŅOPANIȘAD 79

DISSOLUTION OF THE MIND, AS THE MEANS TO BE EMPLOYED FOR ATTAINING THE STATE OF THE BRAHMAN

By the giving up of Vasana-s alone (is attained) the state devoid of dotage and death. The mind attains knowledge, when it is influenced by Vasana-s (impressions of the environment) ; with the obliteration of Vasana-s, it reaches the quest of all knowledge (the Brahman). When the mind (with all its virtuous and vicious Vasana-s) is given up, all sense of dualism perishes along with it. (With the dissolution of the differentiating mind), there remains (the non-dual Brahman without a counterpart), what is the exquisite quiescence, the one transparent and non-ailing entity, which is the endless, the originless, the indistinct, the dotageless, the tranquillized, the non-swerving, the peerless, which is devoid of beginning and end, the foremost direct perception, the singular entity without either beginning or end, the absolute sentience, which is flawless and fully expanded, which is intensely subt- ler than ether, that Brahman thou art, there is no doubt about it. Do thou become (that Brahman), which is unconditioned by space, time and the like, which is intensely transparent, which is ever ascendant and expanded, this highest end of existence, the one aim of existence, (the one import of all the S'astra-s bearing on the Brahma-vidya), the flawless sentience alone. Do thou become blissful in the attitude, that everything is the Brahman, which is the all, the one,

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this quiescence which is devoid of the beginning, the middle and the end, which is the being and the not- being, and is originless. "I am not bound. I am not liberated. I am the non-ailing Brahman. I am devoid of dual existence, being of the character of absolute existence, sentience and bliss."-Do thou assume this attitude with effort. Thou wilt then become a Jīvan- mukta. Do thou give up the multitudes of phenomenal things by keeping them at a distance, in the belief that they are the body and the like (and not the Atman). Do thou ever become intent on attaining the Atman, with thy inner senses cooled all around. The concep- tions, "This is beautiful (enjoyable); this is not," form the seed of the series of thy misery. When that (seed) is consumed by the fire of looking upon all things as identical, where then is the scope for misery? (62-70)

THE ATTAINMENT OF THE NON-DUAL ATMAN, THROUGH KNOWLEDGE OF THE IMPORT OF THE S'ASTRA-S, MEDITATION AND THE LIKE

One should cultivate his wisdom at first, by con- stantly holding contact with the S'astra-s and men of moral excellence. O austere one! One should medi- tate on the upright, truthful and transcendent Brahman, the antidote against worldly existence, the extremely faultless and the eternal, that is devoid of the begin- ning, the middle, or the end, the non-gross, the non- ethereal, the untouchable, the unseeable, which has

THE ANNA-PŪRŅOPANIȘAD 81

neither taste, nor what is called smell, the immeasur- able, the incomparable, the Atman that is existence, sentience, and bliss, (or) the endless Brahman that transcends embodiment, for liberation, in the attitude, "I am that." (From such meditation) there arises the knowledge leading to the perception of oneness in the Paramatman and the Jivatman and thence, Samadhi (the absorption of the Jivatman in the Paramatman) manifests itself. (The Paramätman) that is eternal, that embraces all, that is verily the Atman, the Kūta- stha (that is immovable, unchangeable and perpetually the same), that is devoid of defects and is one only, is split (into parts) out of the delusion caused by Maya and not out of his real form. Hence, there pre- vails the non-dual existence alone and not the pheno- menal world, nor the ever recurring course of worldly existence. Even as ether is known as the ether of the pot or the great expanse of ether, (according as it per- vades a pot or the vast expanse of space), even so the Atman is spoken of as of two kinds; as of the charac- ter of the Jiva and of the Is'vara. When, in the mind of the Yogin, supreme sentience, pervading all directions, at all times, manifests itself directly, then occurs spontaneously (the Brahman). When (the Yogin) sees all things in his Atman alone and his own Atman in all beings, then occurs (the Brahman). When the Yogin, remaining in the state of Samadhi, (ecstatic trance), does not see all beings, then having become one with the Paramatman, (the Yogin) remains all alone (in the state of aloneness). (71-80) 11

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ATTAINMENT OF LIBERATION THROUGH KNOW- LEDGE OF THE SEVEN STAGES

The first stage is of the form of putting into practice the injunctions of the S'astra-s, association with men of moral excellence and detachment. This is said to bestow the tendency to seek after liberation. Investigation is the second (stage). The third is the conception of the whole, along with the auxilliary parts. The fourth is the stage of dissolution, characterized by the dissolution of the Vasana-s. The fifth is the stage of pure perception of the form of bliss, manifesting itself, as though half asleep and half awakened. The Jivan-mukta stands at this stage. The sixth stage is of the form of the absence of perception, with an aspect, replete with palpable bliss and remain- ing in a state very much akin to sleep. What is the quiescent Turya-state, which is pure liberation, equi- poised, transparent and gentle, that will be the seventh stage. That transcendent state of the form of Nirvana, (total emancipation), the Turyätīta, that is the exqui- sitely ripe seventh stage, which is not within the range of experience of Jivan-mukta-s. Of these, the first three stages are well established in the waking state alone. The fourth is said to be the dreaming state, wherein the phenomenal world manifests itself as a dream. The fifth which is of the aspect of palpable bliss is known as sleep. What is imperishable in form, the sixth, is known as the Turya-state. The foremost stage is the seventh, that of the Turyatita-state, which

THE ANNA-PŪRŅOPANIȘAD 83

is ungraspable, either by the mind or speech, and is of the character of self-manifest existence. Should mental awareness be not evident on account of its having been withdrawn inwards, through that extremely equipoised state one is surely liberated. There is no doubt about it. (81-90)

ABSENCE OF MISERY FOR THE JIVAN-MUKTA

The man of fortitude, (the Jīvan-mukta), does not grieve, having arrived at the conclusion, " I do not die, nor do I live. I am neither existence, nor am of the character of non-existence. I am not in the least sentience". He does not grieve, having assumed the attitude, "I am smearless. I am devoid of dotage, devoid of passion, with my Vasana-s abated. I am limbless. I am verily the ether of sentience". He does not grieve, possessed of the firm conviction, "I am pure, enlightened, and devoid of dotage and death. I am tranquillized. I am the radiance of the tranquil- lized and equipoised state". He does not grieve, holding as he does the opinion, " I am that alone, which stands at the tip of a blade of grass, in the ethereal regions, in the Sun, among men, among the Naga-s (of the nether world) and the immortal celestial beings". (91-94)

RULE RELATING TO THE CONCEPTION OF THE ATMAN ALONE, AS THE SEQUEL TO THE GIVING UP OF THE CONCEPTION OF THE ANATMAN Rising up after abandoning investigation into the diverse modes of existence, do thou assume the attitude,

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"I am the pure Para-brahman, which alone remains". (He, who thus sees the Atman alone in himself), has his outlook extended beyond what can be portrayed in words and giving up indulgence in sensual pleasures, greed and other states of mind, he delights in the Atman, through his own Atman, unintoxicated by the exquisite bliss (enjoyed by him). He, who gives up all action, ever contented and having no (ostensible) support, is not smeared, either with religious merit, or sin, or anything else. Even as a crystal-like mirror does not become tainted from the image reflected therein, even so, the knower of that (Brahman) does not derive any inward pleasure from the fruit of his actions. He does not know of any pain or pleasure from the lopping off or the adoration of his body, or when frolicking among crowds of people, even as he would not, were they reflections (on the face of a mirror). He does not indulge in praise, nor is subject to any change, being devoid of what has to be worshipped and the act of worshipping, as he adheres to and at the same time avoids rules relating to religious or moral conduct. Whether he shuffles off his mortal coil, in a place of pilgrimage or in the house of a Candala, (eater of dog's flesh), at the time of his acquisition of the knowledge (of the Brahman), he becomes liberated with his sheath cast off. The act of making a resolve is verily the cause of bondage. Do thou give up that. From the. absence of resolve, there will surely be liberation. Hence do thou have recourse to such practice with intelligence. Also, when confronted with the grasping

THE ANNA-PŪRŅOPANIȘAD 85

of anything that is graspable, do thou always exercise due caution, avoiding, bit by bit, all occasion for mak- ing a resolve. Do thou not ever become subject to the grasping tendency, nor do thou be the grasper at any time. Giving up all mental processes, do thou become filled with what remains thereafter. Should there be anything to thy taste, thou art bound to it, as long as existence lasts. Should there be nothing for which thou hast cultivated a taste, thou art liberated from that, as long as existence lasts. Hence, out of the multitude of objects, animate and inanimate, beginning with grass and ending with the body, let nothing be to thy taste. (95-106) THE TURĪYA-STATE

Giving up the "I-conception" and the " not-I- conception " in the body and the like and the visual perception of existence and non-existence likewise, that which remains non-attached, equipoised, and trans- parent, that is known as the Turya. That is known as the Turya-perception, which is transparent, equi- poised, and tranquillized and is the state of the Jīvan- mukta, which may be characterized as the state of the (on-looking) witness. This is neither the waking state, nor the dreaming state, as, (during that state), there are no resolves formed, nor is this the sleeping state, as, (during that state), all resolves are reduced to a frozen condition. In the case of those that are perfectly tranquillized and are yet wide awake, the world as it is (is the Brahman). Wise men say that the Turya is

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the state of dissolution, while, in the case of the igno- rant, the world assumes the eternal state (of the Brahman). When that part known as the " I-concep- tion", (in the body and the like), is given up and the perception of the identity (of all things with the Brahman) is well established, when the mind is turned into the innermost Atman non-differentiated from the Brahman, (that which manifests itself in the state of Nir-vikalpa-samädhi), wherein the mind-arrow is dis- solved and reduced to the state of non-mindedness, then is attained the Turya-state (by the knower of the Brahman). (107-111)

THE FINAL CONCLUSION ARRIVED AT BY THE S'ASTRA-S RELATING TO THE ATMAN

The negation of everything (apart from the Brahman) is indeed the final conclusion arrived at by (a study of) the S'astra-s bearing on the Atman. There is no (such thing as) ignorance in the world of existence, nor Maya (Illusion), its progenitor. This Brahman is quiescent and devoid of fatigue. O sin- less one! do thou become the great, silent sage, after sacrificing all things unto what is known as the Brahman, which is the tranquillized ether of sentience alone, which is transparent and is endowed with all the powers (of eclipsing everything apart from the Brahman). Do thou remain in the state of the Atman alone, with all things annihilated, devoid of mental functions, with thy mind dissolved, and thy mental

THE ANNA-PÜRŅOPANIȘAD 87 functions entirely abated, with thy Atman tranquillized, resembling a dumb, blind and deaf man, with thy face ever turned inwards, intensely pure, and full of the inward perception, through thine own Atman. O Brahmana! sleeping while yet wide awake, do thou perform the actions (prescribed by the Scriptures). Giving up all things inwardly, do thou conduct thyself outwardly in accordance with the situations, as they arise. The existence of the mind is the source of the greatest misery. The giving up of the mind will result. in the highest bliss. Hence, do thou lead the mind unto its dissolution in the ether of sentience, through the absence of perception and having seen whatever is agreeable or not agreeable, the firm posture, as of a rock, should be assumed by thee. Through one's own effort in this direction, worldly existence will stand vanquished. (112-118).

RULE RELATING TO THE TRADITION OF THE VEDANTA

The profound secret of the Vedanta, decreed in ancient times, should not be bestowed on any one, who has not attained tranquillity, nor on one who has not his : own son, nor on any one again, who has not a following (of disciples). He who studies the Anna-purņopanișad, with the grace of his Guru, will, after attaining the state of a Jīvan-mukta, himself become the Brahman alone .- Thus the Upanișad. (119, 120)

THE ĀTMOPANIȘAD

[This Upanisad, which is the Seventy-sixth among the 108 Upanisad-s and forms part of the Atharva-veda, after dealing with the nature and extent of things apart from the Atman, ends with an exposition of the state of remaining as the Atman alone.]

THE THREE-FOLD CHARACTER OF THE PURUSA

Then, (the seeker, who has qualified himself in the prescribed manner, should know, that) the Angiras, [the Paramätman that parcels himself, (the Angin), into his Anga-s, (component parts)], became the three-fold Purușa, (made up of) the Atman, the Antar-atman and the Paramatman. (1/1)

THE REAL FORM OF THE ATMAN

The epidermis, the dermis, the flesh, the hair, the thumbs (and the big toes), the fingers (and the toes), the back-bone, the nails, the wrists (and the ankles), the belly, the navel, the genitals, the hips (and the shoulders), the thighs (and the shanks), the cheeks, the ears, the eyebrows, the forehead, the fore (and the upper) arms, the thoracic cage, the head and the eyes, (these) constitute (the gross body of the Atman). It is this (gross body), that is born and that dies, that

THE ĀTMOPANIȘAD 89

constitutes the Atman, (in the eyes of folk ignorant of the real nature of the Atman). (1/2)

. THE REAL FORM OF THE ANTAR-ATMAN

Then, indeed, the Antar-atman, (which abides in the interior of all beings of the phenomenal world, composed of) earth, water, fire, air and ether (and their variants, taken individually and collectively, in the form of the Jiva-the Sutra-and the Antar-atman); which has as its index the remembrance of desire, hatred, pleasure, pain, lust, delusion, misconception and the like; which hears, through (accents) high and low, (sounds) short, long, protracted, dropped down, roaring, tremulous and pleasing and (the rhythmic cadence of) dancing, song and instrumental music; (all this, whether) in dissolution or not fully displayed, smells, tastes, perceives and acts; and is the Atman of the knowledge of worldly affairs; the Purusa, that is ancient, (knowing neither beginning nor end), this Antar-atman makes distinction, through the application of the sci- ences of Logic, Metaphysics and Ethics and the acts of hearing, smelling, grasping (and the like). (1/3)

THE REAL FORM OF THE PARAMATMAN

Then, indeed, the Paramätman, that is to be meditated upon, as the imperishable (Bijatman, the Īsvara, by the thousands of Jīva-s), that (Paramatman), that is attained by those that think of him, in the attitude, " I am that," as of a form subtler than the one hundred- thousandth part of the awn of a grain of wild paddy, or 12

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of the tiny edible grain of the S'yamaka-grass, or of the fine seed of a banian-tree, inferred by them, while engaged in investigating into the nature of the Atman, through the Yogic practices of Praņayama, (rarefaction of breath), Pratyahara, (withdrawal of breath), Dhāraņā, (stabilization of breath), Dhyana, (concentration) and Samdhi, (ecstatic trance), attended with the knowledge (of the Brahman); that is not attained, that is not born, that does not die, that does not dry up, that is not rendered damp, that is not burnt, that does not shake, that is not divided, that does not perspire, that is devoid of attributes, that remains as the passive witness, that is pure, that limbless Atman, the purely subtle one, that is devoid of conceit, that is devoid of attachment, the changeless entity, that is devoid of the perceptions of sound, touch, form, taste and smell, the unerring, that is devoid of desire, the all-pervading one, that is incomprehensible and indescribable, (" Where- from recede words", as the S'urti says); (though thus constituted, this Paramatman) purifies the impure and uncleansed (worlds, by pervading them all, in the form of existence, sentience and bliss). He being actionless, (and unaffected by any thing apart from himself), worldly existence is not for (the Paramātman). (1/4)

EXPOSITION OF THE REALLY NON-DUAL NATURE OF THE BRAHMAN

The Siva, that is known as the Atman, is pure, one only, and always non-dual, manifesting himself in

THE ATMOPANIȘAD 91

the form of the Brahman and is the Brahman alone. This Brahman alone manifests itself (apparently split), as Vidyā, (knowledge), Avidyā, (ignorance) and the like, possessed of distinctions, such as being and not being and the like, differentiated as the Guru, (preceptor) and the disciple and the like. In the investigation of the truth, there remains the Brahman alone as abso- lutely pure; neither is there knowledge, nor ignorance, neither this world, nor anything else. Looking upon the phenomenal world as the truth induces worldly- mindedness, while looking upon (the world) as false removes worldly-mindedness. (1-5)

THE ETERNAL NATURE OF THE ATMAN

What proof does one require for recognizing from experience (a pot), as "This is a pot ? " So long as that (pot) is there, there arises the perception of the article, without (the necessity for) any clear proof. If there is incontrovertible proof, this Atman manifests himself as the eternal and ever-established truth and does not stand in need of a place, nor time, nor purity (of mind) therefor. Cognition of the kind such as, " I am Deva- datta", does not stand in need of any testimony. Even so, the perception of this (Atman), in the attitude, "I am the Brahman," by the knower of the Brahman, (does not stand in need of any testimony). What can cause the manifestation of that (Brahman), through whose radiance, as through (the radiance of) the Sun, is rendered manifest the phenomenal world, which is not

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the Atman and which is non-existent and insignificant ? Can the Veda-s, the S'astra-s, the Purana-s and all living beings, which derive their significance only through that (Brahman), enlighten the knower of that (Brahman) ? (5-10)

THE DISCHARGING OF ALL HIS DUTIES BY THE KNOWER WHO DELIGHTS IN BEING THE BRAHMAN ALONE

Unmindful of hunger and physical pain, a child plays (thoroughly absorbed) in its play-things. Even so, the knower of the Brahman takes delight (in being absorbed in the Brahman), devoid of the " mine-sense " and the " I-sense" and feels perfectly happy. This sage moves away from (the gratification of his) lust and desire, as one totally devoid of lust and desire, (with his mind) turned towards a single point. Always satisfied with his own Atman and himself taking his stand by the Atman of all beings, ever contented, although devoid of any means of sustenance; endowed with great strength, even though devoid of (extraneous) help; ever satisfied, even without partaking of any food; looking upon things with equanimity, when placed in adverse circumstances; remaining passive, while yet engaged in action; not enjoying (with zest), while yet enjoying the fruits of his action; this (knower of the Brahman) is dis-embodied, while yet embodied and is all-pervading, while yet (apparently) subject to limitations. Neither likes and dislikes, nor prosperity

THE ATMOPANIȘAD 93

and adversity likewise, touch this knower of the Brah- man, who ever remains devoid of his body. Even as the Sun, which is not (actually) eclipsed, is declared by people to be actually eclipsed, merely because of its being apparently eclipsed by the darkness (of the Chaya-graha, viz., Rahu), due to delusion and unaware of the real property of things, even so fools look upon the most exalted knower of the Brahman, who stands liberated from the bonds of the body and the like, as embodied, merely because of the apparent appearance of the body. This body of the liberated Jivan-mukta stands in the position of the slough, cast off by a serpent. Moved about here and there by the little Prāņa (vital air, throbbing in his body), even as a log of wood transported to an uneven spot (on its banks) by the flood of a stream, even as the body of a being is led by destiny to undergo experiences deter- mined by time, (place and other accidents), that most exalted knower of the Brahman, who takes his stand by the Atman alone, having given up his quest after the right or false aim (relating to the body, as to whether it exists or does not exist), is himself the S'iva alone actually. This most exalted knower of the Brahman, who has discharged his duty, being always liberated, while yet living, and remaining as the Brahman alone, due to the riddance of the misconcep- tion (as to the existence of things apart from the Brahman), becomes the full-blown Brahman, devoid of a second. Even as the dancer, whether in his characteristic garb or not, is in either case a human

94 THE SAMĀNYA VEDĀNTA UPANIȘAD-S

being, even so the most exalted knower of the Brahman is always the Brahman alone, and not any other. (10-22)

THE BRAHMAN-HOOD OF THE KNOWER OF THE BRAHMAN

Even as the ether (of the pot) is ether alone, by itself, whether the pot is broken (or continues to exist as before), even so the knower of the Brahman becomes the Brahman alone, of his own accord, whether the misconception (relating to the existence of things apart from the Brahman) is dissoved (or continues to exist). (Should the view, that the innermost Atman is different from the transcendent Paramatman, prevail,) the sage, who is the knower of the Atman, attains oneness with the Brahman, even as milk poured into milk, oil mixed with oil and water mixed with water, attain oneness, (when brought together). (22-24)

THE NON-OCCURRENCE OF MISCONCEPTIONS IN THE KNOWER OF THE BRAHMAN

This (Videha-mukta), having thus attained the state of disembodied aloneness, the remaining as exist- ence alone, the non-differentiated state of the Brahman, this ascetic does not return again (to the embodied state). As this (Videha-mukta), with his ignorance and the like qualities and with his body completely burnt up by (the fire of) his knowledge of the Atman of

THE ĀTMOPANIȘAD 95

existence, has attained the state of the Brahman, whence is the coming into existence, once again, of the Brahman ? Bondage and liberation are the work of Maya (Illusion), and do not exist really in one's own Atman, even as, in a piece of rope remaining inactive, there is (at first generated) the optical illusion of a serpent and (then there is) its cessation. From the existence and non-existence of a veil, may be said to result bondage and liberation. There is no veiling whatever, of the state of the Brahman, owing to the absence of any state other than that. The conviction as to the existence and the non-existence of a thing, these two are the properties of the mind and not of that eternal entity (the Atman). Hence, both bondage and liberation are the creatures of Maya (Illusion) and are not in the Atman. Where is room for misconception in that digit-less, actionless, ever quiescent, irreproach- able, smearless, peerless, transcendent truth, as in the case of ether? Hence, there is really no such thing as restraint, nor the coming into existence, nor one in the state of bondage, nor the practitioner, nor the seeker after liberation, nor even the liberated one. This then is the final conclusion that could be arrived at, (viz., that the Paramatman stands without a counterpart and is without a double) .- Thus the Upanisad. (24-32)

THE ATMA-BODHOPANIȘAD

[This Upanisad, which is the Forty-second among the 108 Upanisad-s and forms part of the Rg-veda, after dealing with the fruits of the muttering of the Pranava and the Astaksarī-mantra, (the eight syllabled mystic fromula of Narayana), expounds the real nature of the non-differentiated Brahman.]

KHAŅDA I

WORSHIP OF THE PRANAVA AND THE AȘȚĀKȘARĪ-MANTRA

The Brahman, which is non-differentiated from the innermost bliss, (bent towards a direction con- trariwise to the phenomenal world), the Purusa, (who fills everything with his own form), that (Brahman) is . of the real form of the Pranava (and also bears the import of the Pranava), (made up of) the three letters, "A," "U " and "M," the three-lettered Praņava, (Om); (realizing) that it is this Om !- on pronouncing which along with the Mantra, "Om, Namo Narayaņāya," " S'ańkha-cakra-gadā-dharāya" (Om! Salutation unto Narayana, who wields the conch, the discus and the mace), (and adoring) the Brahman, the Yogin is liber- ated from the bondage of birth and worldly existence. Therefrom, he who adores the (eight-syllabled) Mantra,

THE ATMA-BODHOPANIȘAD 97

"Om, Namo Narayaņāya," (Om! Salutation unto Narayaņa), shall attain the abode of Vaikuņtha. [Through the use of the word, " Namah," is implied the import of the word, "Thou" of the Sacred Text, "That thou art." Through the use of the word, "Narayana, " is implied, what is connoted by the word, "That" of the Sacred Text. The dative form of the latter implies the identity of the two, as borne out by the same Maha-vakya, " That thou art "]. (1)

THE REAL FORM OF THE STATE OF THE BRAHMAN, NON-DIFFERENTIATED FROM THE PRAŅAVA

Then, (after the adoration of Narayana and the Taraka-praņava), this white-lotus (of the heart), which is the city of the Brahman, (on account of its being the place of attainment of the Brahman), and therefore that (Brahman) alone, which manifests itself as (a streak of) lightning and shines (in the innermost recess of the heart), like the flame of a lamp, (should be known). (Vișņu), who was born of Devaki, (the Brahman, that owes its origin to Brahma-vidya),-[" The Brahma- vidya, that is sung by the Veda-s, she is Devakī," says the S'ruti]-is the Brahmanya, (having as its real form or as its own accredited deity, the entire mass of Brähmana-s, who have had their forty-four Sacra- ments); (the self-same Visnu, the destroyer of the demon, Madhu, (of the character of the phenomenal world, which is apart from the Brahman), is the Brah- maņya; (the same Vișnu), the Acyuta, (the unswerving 13

98 THE SMĀNYA VEDĀNTA UPANIȘAD-S

one) is the Brahmanya. (The Yogin adores the Brahman), that is established in all things (of the phenomenal world), which is the one, which is of the form of Nārayana, (the final resort of the state of ignorance of the Atman), which is the prime cause of all things and fills all things with its own form, which is established as the supreme sentience having no antecedent cause, the transcendent Brahman, which is the Turya-turya, the import of the Pranava, Om ! (2-4)

THE ATTAINMENT OF IMMORTALITY THROUGH THE KNOWLEDGE OF THE PRAŅAVA

(The Yogin) does not perish by meditating on the Vișnu-tattva (as the Atman alone), which is devoid of sorrow and delusion, (owing to the absence of the inner sense, which is the cause of affliction and ignorance). He becomes (the Brahman) devoid of fear, having attained the non-dual state of the Brahman, out of the dual (differentiated) state of his, (simultaneously with the dawning of the knowledge of the Brahman). (The Yogin), who sees (the Brahman), as if it were manifold, (diversified), (falls within the clutches of death and) meets with his death. (5)

KNOWLEDGE OF THE INNERMOST NON-DIFFERENTIATED BRAHMAN AND THE FRUITS THEREOF

In the middle of the heart (of the meditating Yogin) is all that, which has the eye of sentience ; which

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is firmly fixed in the eye of sentience. The world has sentience as its eye; sentience alone is the ultimate support; verily sentience is the Brahman. The Yogin with this Atman of sentience, rising upwards out of this world and attaining all his desires in the celestial world, became immortal, became immortal. Where- ever is shining forth the perpetual height of radiance (of the Brahman), there is no embodied state there. In that world bereft of the conception of one's ownself, in that invulnerable, unswerving world of the Brahman, in that invulnerable state, Yogin-s (remaining, for a short while, as Jīvan-mukta-s) later on attain immortal- ity, (as Videha-mukta-s). Om! Salutation (unto that Turya-turya state) !

KHAŅŅA II

EXPOSITION OF THE REALIZATION OF THE ATMAN ALONE, BY THE YOGIN WITH SUPERIOR QUALIFICATIONS

I am one, by whom has been dropped the Maya of mine own. I am the form and substance of what falls within the range of that most exquisite state of gnosis. I am one, whose egotism has been extinguished once for all. I am one, by whom has been given up the differ- ence between the phenomenal world, the Is'vara and the Jīva. I am one, whose innermost Atman is not differ- entiated from the Pranatman. I am one, by whom have been set at naught all prescribed rules and prohi- bitions, (as not binding on me). I am one, by whom

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have been transgressed the duties enjoined in relation to the order (to which I belong). I am that expanded, blissful fullness of sentience alone. I am the passive witness. I stand in no need of anything apart from the Brahman. I am well established in my own greatness. I am notionless (like a mountain). I am devoid of dotage. I am devoid of decay. I am immune from the difference arising from belonging to two rival factions and the like. I am the one essence of clear perception. I am the one vast ocean of the bliss of liberation. I am the subtle. I am the imperishable. I am the absolute Atman, depleted of the group of Guņa-s, (rhythm, mobility and inertia). I am the state devoid of the triad of Guna-s. I am the one that comprehends many worlds within the cavern of (my) belly. I am the supreme sentience, which is eternal and immutable. I am the power-house of stored-up (potential) energy. I am that, which cannot by any means be solved by conjecture. I am the absolute one. I am the entire whole. I alone am the flawlessly perfect embodiment of perpetual existence. I am devoid of limbs. I am originless. I am the quintessence of absolute existence alone. I am the limbless sentience of mine alone. I am the superior auspicious state. I am the unbreakable one. I am the supreme master. I am the irreproach- able one. I am the absolute existence alone, devoid of any limit or dividing line. I am knowable through the conclusions reached by all systems of philosophy, based on the Veda-s. I am the adorable one. I am dear to the hearts of all the worlds. I am the palpable

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exquisite bliss. I am of the form of the totality of the one exquisite bliss. I am pure. I am peerless. I am continuously self-manifest. I am devoid of beginning. I am one, by whom have been abated the differences due to the three limitations of place, time and substance, (place, because of my all-pervading nature, time, because of my eternal character, and substance, because of my abiding in the innermost core of every substance). I am the enlightened one. I am the liberated one. I remain in the innermost substance. I am the Atman that is perpetual wisdom and the essence of equanimity. I am one by whom has been investigated the transcendent truth. I alone am the one awakened embodiment of bliss. (1-10)

THE MODE OF REFLECTION TO BE ADOPTED BY THE PRACTITIONER WITH MIDDLING QUALIFICATIONS

I know the Atman to be non-dual, through dis- crimination, reasoning and the intellect. All the same, the practice of discoursing about bondage, liberation, and the like goes on (as usual). Although (I am) freed (from the misconception, that the phenomenal world is real), yet the phenomenal world always appears to me as real. Even as the reality of the rope exists, as the basis of the optical illusion of the serpent and the like, the real existence of the Brahman alone remains, assuming the form of the prop of the phenomenal world. Hence, there is (really) no (such thing as the) phenomenal

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world. Even as sugar exists entirely pervading the juice of the sugar-cane, even so I pervade the three worlds in the form of non-dual bliss. All beings from Brahman (the creator), on to the (tiniest) worm, are imposed on me, even as the billow, from the bubble on to the boisterous heaped-up form, is imposed on the vast ocean. Even as the ocean does not stand in need of the tiniest drop remaining in the billow, even so, may not the (least) desire for sensual pleasures rise in me, who am of the form of the bliss (of the Brahman). Even as there is no hankering after poverty in the man of affluence, even so, the desire for sensual pleasures would not arise in me, who am immersed in the bliss of the Brahman. A man of intellect, seeing (before him) poison as well as nectar, would surely avoid the poison. Even so, having seen the Atman as well, (along with what is not the Atman), I will verily give up what is not the Atman. The Sun, which reveals (in its radi- ance) a pot, does not cease to exist, merely because of the destruction of the pot. So also, the Witness, (the Brahman), which appears, as (though it has) a body, does not perish, when the body perishes. Not for me is bondage. Not for me is liberation. Not for me is the S'astra. Not for me the Guru, (preceptor). By the bloom- ing forth of Maya alone, I become.the non-dual (Brahman) transcending the Maya (Illusion). Let the vital airs flow, discharging their duties (of in-filling and out-flowing), or let the mind be destroyed through desires. How can there be misery for me, who am filled with bliss of the knowledge (of the Brahman)? I shall duly

THE ATMA-BODHOPANIȘAD 103 know the Atman in a moment. But Ah ! whither has (my) ignorance taken to its heels ? (By my knowledge of the Atman, and simultaneously therewith, by my becoming the Atman), now has ceased to be the function of a doer for me. There is nothing to be done by me anywhere. Now that I stand quite apart from the three sheaths, things relating to them, such as my being descended from a Brahmana-family, my clan as well as my gross body, are no more for me, who am cut away from the gross state. Hunger, thirst, blindness and deafness, lust, anger and the like, pertaining to my Linga-deha, (subtle sheath), cease to exist in my case, as there is no subtle sheath for me, (wherein they may inhere). Non-sentience, love and joy, which are func- tions inherent in the causal body, are no longer in me, who am eternal and have a changeless form. Even as, in the case of an owl, the Sun is reduced to the form of darkness, even so, in the case of a deluded man, darkness (ignorance) is imputed to the self-manifest (Brahman) of exquisite bliss. Even as the eye, when its vision is obscured by the presence of clouds, comes to the conclusion that there is no Sun (shining), even so, the embodied man, whose mental vision is obscured by ignorance, thinks that there is no Brahman. Even as nectar, which is quite apart from poison, is in no way affected by the dangerous properties of poison, I shall not be affected by the evil effects of non-sentience, having been cut off from non-sentience, through the manifestation (of the Brahman in me). Even though a particle of the flame of a lamp is small, it dispels

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considerable darkness. So also, even though the know- ledge (gained by one) may be little, it will destroy a great deal of ignorance. Even as there can be no serpent in the rope, in all the three durations (past, pre- sent and future), so also, commencing from the subtle conception of individuality and ending with the gross body, there can be no phenomenal world for me. I am peerless. There is no non-sentience in me, because of my being of the form of sentience ; nor is there falsehood for me, because of my being the truth (of the Brahman) ; nor is there misery for me, because of my enjoying the bliss of the Brahman. [By reflecting thus, self-realiza- tion is accomplished. From self-realization dawns the knowledge of the Brahman alone, resulting from the negation of everything apart from itself. Simultaneously with such dawning, the knower remains as the Brahman alone and becomes a Videha-mukta.] (11-31)

FRUIT OF THE STUDY OF THIS UPANISAD

On studying and reflecting on the Atma-prabodh- opanisad for one Muhūrta, (the student-practitioner) does not reincarnate again, does not reincarnate again. -Thus the Upanișad. (31)

THE EKĀKȘAROPANIȘAD

[This Upanisad, which is the Sixty-ninth among the 108 Upanisad-s, and forms part of the Krsna- yajur-veda, after dealing with the conception of all things as the Atman alone, ends with the exposition of remaining as the peerless Brahman alone.]

HYMN IN PRAISE OF NARAYANA, AS THE ATMAN IMMANENT IN ALL BEINGS

When the imperishable (substratum, over which the perishable phenomenal world is super-imposed, the Mahes'vara), along with Uma, (the Para-s'akti), (is meditated upon), through the Susumna-path and here (in the Sahasrāra), (as non-differentiated in the interior), (the Paramätman remains as) the one perpetual exist- ence alone. Hence, O Lord! that which does not perish, (whether the delusion born of ignorance persists or ceases to exist), that one (manifestation, the Brah- man), thou art. Thou art the origin of the universe, the Lord of all creatures, the most ancient one, the one (supreme entity), which, having become a cloud, is the protector of the world (through its showers). Immersed in the universe (in the form of the Jiva) and having 14

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become possessed of the vision of great sages, thou art the lustrous Viraj, (Atman) and the supreme master of all the worlds. Thou art the originless, foremost existence, (the Brahman, existing anterior to all created things). Thou art Hiranya-retas, (the fire). (Thou art) the sacrifice. Thou alone art the one supreme ruler and the most ancient one. Thou art the chief vital energy, the fountain-source and the generator of the world, (through the Sutratman). The entire uni- verse has been pervaded by thee, with thy one step. Thou art the only offspring (of Visnu), out of whom sprang forth the creator, the fountain-source and the chief vital energy of the universe, (for holding sway over the region of the universe), the great archer wielding an arrow. (Equipped with the bow and arrow of the outer and the inner senses), drawing the bow with the arrow (of the inner sense), of the radiance of the rising Sun (mounted thereon), thou manifestest thyself (through the Sutratman) in another ethereal region, as the Hiranya-garbha. (O Lord !) the great celestial bird, (the Sun), created by thee out of thy lustre, courses through the ethereal regions, (bestowing the power of vision to all beings.) Thou art (Indra), the wielder of the Vajra, (the thunderbolt). Thou alone art Rudra, the Lord of the Pramatha-gana-s. Thou art very dear to the hearts of the denizens of Soma-loka, (the lunar world), bestowing on them the fruits of their desires. Thou art that, (to propitiate which, the multi- tude of Rtvij-s officiating at sacrifices, gives) the Vasat- offering. Thou art likewise that (giver of satisfaction

THE EKĀKȘAROPANIȘAD 107

to celestial beings and the manes of departed ancestors, through) the Svaha and the Svadha oblations (respectively, offered by austere house-holders). (Thou art) the Rudra (curing the disease of worldly-minded- ness of thy devotees), (the Antar-atman) abiding in the cavern of the heart of all beings, (perfectly unconcerned with their mental attitudes and proclivities). (Thou art) the upholder of all, (in the form of the Jīvātman, the basis of all vital energy). Thou art the creator of the world. (Thou art) the wind (that wafts). (Thou art) Su-parna, (the king of birds). (Thou art) Visnu, the porpoise (supporting the world on his snout). (Thou art) the night. (Thou art) the day. (Thou art) the past, the future and the present actions and durations. (Thou art) the regular course (of the world). (Thou art) the imperishable existence. From thy mouth flow the Rc-, the Yajus- and the Saman- hymns of the Veda-s. (Thou art) the monarch (of the world). (Thou art) the radiant one. (Thou art) the mid-ethereal region. (Thou art) the leader of the sacrifice. (Thou art) the consumer of the sacrificial offerings. (Thou art) the mighty Lord. (Thou art) the eleven Rudra-s. (Thou art) the hosts of Asura-s. (Thou art) the (eight) Vasu-s. (Thou art) the self-same radiant Viraj, estab- lished in the region of the Sun and elsewhere, dispelling the darkness (of ignorance and its concomitants); in the interior of the ether of whom is the beautiful- navelled (Maya), (enclosing within her womb the entire macrocosm); (wherefrom) the myriads of rays (emanat- ing from the Sun and other luminaries, are said

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to take their origin) and the entire world shines with a golden lustre (derived from that Viraj). (Thou art the Vișnu), that is omniscient, that is the protector of the world and constitutes the navel, . (centre of vital energy) of all orders of creation, animate and inanimate. (Thou art) the warp and the woof. (Thou art) the centre of repose, for the diverse courses of life. (Thou art) Praja-pati, the son of Visnu, with thy limbs constituting the Veda-s. Knowers of the Brahman know thee as the one abso- lute entity, the pure and passionless convictions of whose mind are incapable of being scrutinized by the Rc-, the Yajus- and the Sama-Veda-s, as the one possessed of .a thousand arms, as the one made of gold and as the foremost among the knowers of the Brahman. (Thou art) the one, whom alone the knowers of the Brahman praise, during the sacrifice, with the hymns of the Saman-, the Yajus- and the Rc- Veda-s. Thou art .the male and the female. Thou art the only son. Thou art the daughter. Thou art verily the earth. Thou art the supreme ruler. (Thou art) Varuna, the king (of the oceans). Thou art the year. (Thou art) the Aryaman, (the Sun). (Thou) alone (art) all. (Thou art) the Mitra, (the Sun). (Thou art) the Su-parņa, (Garuda). (Thou art) Indra. (Thou art) Varuņa. (Thou art) Rudra, (the destroyer). (Thou art) Brahman, (the creator). (Thou art) Visnu, (the sustainer). (Thou art) the Savitr, (the Sun). (Thou art) the Go-pati, (the lord of beings). Thou art the Visnu, that protectest all beings from the race of demons. Thou, being the

THE EKĀKȘAROPANIȘAD 109 cause of the world, by thee (of the character of exis- tence, sentience and bliss), have been completely in- vested (all falsehood, non-sentience and misery, which are the progeny of ignorance and its concomitants). Thou art the three worlds, Bhur, Bhuvar, and Suvar. Thou art verily the Svayam-bhu, (the Viraj, born of thyself) and art hence facing all directions (above, a- round and below). [Nothing else can be described verily, with the words beginning with, "Thou art the origin of the universe" and ending with "Facing all directions." Verily O Lord! from the point of view of the supreme truth, thou remainest as the Brahman alone, without a counterpart, established in that state, through the negation of the comprehension of things apart from the Brahman.] (1-12)

FRUITS OF THE KNOWLEDGE OF THE ALL-ATMAN

He, who always knows, in this manner, the great Lord abiding in the cavern of the heart, that is ancient, that comprehends all, that is made of gold, the ultimate resort of all intelligent men, that man of intellect stands established beyond his intellect, (as the man of the highest wisdom, transcending the delusion created by his intellect, as to the existence or otherwise of the ignorance of the Atman and its concomitants and be- comes a Videha-mukta). Thus, the Upanisad. (13)

THE KAUŞĪTAKI-BRĀHMAŅOPANIȘAD

[This Upanisad, which is the Twenty-fifth among the 108 Upanisad-s and forms part of the Rg-veda, deals with the exposition of the Para-brahman, through an exposition of the A-para-brahman.]

CHAPTER I

THE PRIMARY AND THE SECONDARY FRUITS OF SACRIFICES IN GENERAL

Once upon a time, the Gärgyayani, the great grand- son of Garga, Citra by name, (who was fully conver- sant with the real nature of the Brahman, attainable through religious observances of the Karma-kāņda), who, (though he had fully discharged his duties in that direction), was about to perform a sacrifice, (with a view to restrain the world from straying into the wrong path, by setting it an example, through the perfor- mance of a great sacrifice), invoked the aid of (Udda- laka), the son of Aruņa, (in the conduct thereof, thus : "O Lord! this important sacrifice has to be performed by me only with thy help.") Then, he (Uddālaka, the son of Aruņa) ordered his son, S'veta-ketu thus: " Do

THE KAUŞĪTAKI-BRĀHMAŅOPANIȘAD 111

thou go (in my stead) and aid him in the performance of the great sacrifice." (S'veta-ketu accordingly made up his mind to undertake the task set by his father). Thereupon he, (Citra, with a view to test the capacity of S'veta-ketu, who was seated before him), asked him thus: "O Son of Gautama! in this world, (sacrifice in general is) invested (with ordinary and extra-ordinary fruit-bearing qualities). To attain which (of these two kinds of fruits) doest thou propose to help me in the conduct of this sacrifice? (Only after knowing about the real nature of the ordinary and the extraordinary fruits attainable through sacrifices, do great men) in this world (perform or cause to be performed sacrifices. Of the two, doest thou know about the real nature of what is characterized as the ordinary fruit, leading to incarnations again and again, or else about the real nature of what is characterized as the extraordinary fruit of not reincarnating at all, the import of the " A" of the Pranava, the seat of Visnu? Shouldst thou cause the sacrifice to be performed by me) after gaining a knowledge (of the ordinary and extraordinary fruits of the sacrifice), thou wilt attain fruits propor- tionate thereto. (Otherwise, thou wilt share in the fruit of quite the opposite quality.") (Thus urged by the Gārgyāyaņi, Citra), S'veta-ketu replied unto him thus : " Alas! I do not make out the true import of this discourse of thine. I shall however ask my father and Guru." Thereupon, he (went to his father's hermitage and) after approaching him asked him (as follows: "Thus and thus did Citra ask me). How could I

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explain (what I have not myself clearly understood ?)" The father thereupon answered : "I also know it not. How then can I tell you? Only in the assemblage of pupils gathered round the Guru, did we study the Veda-s. Then, whatever secrets our Guru or other preceptors imparted unto us, that alone did we grasp, and nothing more. Therefore, Child ! come, let us both reach his (Citra's) presence."

SECONDARY FRUIT-ATTAINMENT OF HEAVEN AND RETURN ONCE AGAIN

Then, he, (this Gautama, the Aruni, along with his son, S'veta-ketu,) sacred fuel in hand, went, (as a pupil) to meet the sage, Citra, (the reputed Gargyayani), in the manner prescribed by the S'astra-s therefor), saying, "Let me approach thee, (to be imparted instruction in the Vidya relating to the real nature of the secondary and the primary fruits attainable through sacrifices in general)". Thereupon (Citra) replied unto him thus : "O Gautama! that hast approached me (for the ac- quisition of the Vidya), thou art thyself half the Brah- man, (being the best among the Brahmana-s). Come. Let me make that Vidya known unto thee, (along with its general enunciation) ". He said : (" I shall first deal with the lore relating to the secondary fruit. In this world,) there are those who desire to live as mere doers of actions springing out of desire, and (at the last stage of their lives) make their exit from the world. All of them reach only the lunar mansion (known as heaven).

THE KAUŞĪTAKI-BRĀHMAŅOPANIȘAD 113

(Having lived there till the fruits of their deeds waste away (through enjoyment, they once again return to this world). The bright lunar fortnight, (celestial happi- ness) is consumed by the functioning of their Prana-s (inner senses). Thereafter, (after their enjoyment and the consequent cessation of scope for residence (in heaven any longer), in the dark lunar fortnight (in the intense impetuosity generated by the cessation of enjoyment and the restoration of the status quo ante), there is not generated (in these doers of deeds springing out of desire, even to a slight extent, the proclivity to the spirit of detachment, that should arise in consequence of their actions proving infructuous, as they merely contribute to their frequently reaching heaven or hell, only to be sent back into many a series of births, over and over again, and also the scope for the development of detachment is curbed by the potent influence of actions prompted by the desire for enjoyments and the impressions left by them). Verily, the Moon, (which is the food of the Deva-s, the denizens of heaven), (that deed which takes the doer to the celestialregions and on that account partakes of the character of the Moon) is the door leading to Svarga, (heaven). Him, (who has spent his Karma in heaven (or hell) and is about to reach this world again), when he is ripe for falling from heaven (or rising from hell), the creator creates again and again, in accordance with the nature of the remnant of his Karma; which (creator) turning into rain (along with) him, who has thus to be turned back into this world (at the proper time) falls as rain. (The 15

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rain-drops penetrating the soil of this earth, become grains of paddy, millet and other cereals, herbs, oil- seeds, pulses and the like. The species of the creature will take after the nature of the Karma). As a worm, or a caterpillar, or a vulture, or a tiger, or a lion, or a fish, or a snake, or a human being or any other order of creation, (reckoned at four thousand millions in all), (this doer of the deed which has yielded fruit) is born again in the wombs of one or other of the orders of creation mentioned above, in accordance with the nature of the Karma yet to be spent, the nature of the Vidya practised by him in the previous incarnation (and the degree of spiritual excellence reached by him). Should (his Guru or any other) ask this person descended from a higher plane into a lower plane, "Who art thou ? "-he would reply unto him as follows : (2) THE PRIMARY FRUIT-THE ATTAINMENT OF THE STATE OF THE BRAHMAN IN THE BRAHMA-LOKA From the far-seeing (Hiranya-garbha), (well versed in the practice of the means to be adopted for liberation from bondage, presiding over the Linga-s'arīra) com- posed of the fifteen, (viz., the five organs of perception, the five organs of action, the four inner senses and the Prāņa), the Rtu-s, (the sub-divisions of the year), (as well as the various kinds of food that are meant for consumption by all living beings, the seasonal harvests of grains, such as paddy, millet, oil-seeds, pulses, and the like, the herbs and trees of the forests), are produced in this world. (The food thus produced and

THE KAUŞĪTAKI-BRĀHMAŅOPANIȘAD 115

consumed) by the person that is the doer of Karma, the prospective parent, (at the approach of the proper time and in accord with the Karma), reaches the belly of the man (or the woman) and, (after being digested and as- similated), is turned (by an elaborate process) into the sperm of the male (or the ovum of the female). Then, (in accordance with the ordinance of the Lord Praja- pati) : " Do ye have intercourse with your wives, at the prescribed period, for the continuance of the race," (the Vijñanātman), the Jīva, subjected to the condition of entering into the composition of the semen of the pros- pective father and being introduced into the womb of the would-be mother and remaining there for a period of twelve to thirteen months, (of twenty-three days each, in duration), is born after the lapse of twelve months, and in the course of the thirteenth month, and (on being administered the forty-four Sacraments, in the prescribed order, commencing from Garbhādhāna, im- pregnation), becomes endowed with discrimination. If, at this stage, any one should question him, " Who art thou ? "-he will make answer thus: " I was united to a parent for twelve and thirteen (months), to acquire the knowledge of (the Brahman, that is) the real exist- ence. In virtue of my having practised righteousness and undergone severe austerities, I am the seasons (and am evolved out of the seasons, endowed with a gross body built out of the food yielded by the seasons). (I am the Vijñanatman, the Jiva, sheathed in such a gross body. O Ye, ignorant men of the world! Alas! you have turned yourselves into mere gross bodies,

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made of the food yielded by the seasons and rendered yourselves mortal, on account of your having to enjoy the fruits of your accumulated Karma yet unspent. There is the Brahma-vidya yet for your rescue. Do not grow down-hearted, as, through the practice of that Vidya, you can yet attain the primary fruit of the great sacrifice of the character of the attainment of the high- est seat of Visnu, when there will be no more scope for you to return to this wretched worldly existence, for the enjoyment of the fruits of the unspent desire begotten of Karma and the impressions thereof in the form of pure and impure Vasana-s. Hence, after giving up the false attachment towards your own bodies, subject to peri- odical changes and death and also towards your wives, do you commence in right earnest, without loss of time, with your minds uncontaminated by desires, the practice of Jñana and Karma combined, or the realization of the Brahman alone, with the conviction that whatever remains after the negation of everything apart from the Atman is the Brahman alone. There are some, who, even after a repeated study of the treatises on the systems of Vedänta, stray away from the truths expound- ed therein. Confronted with the difficulties in the way of accomplishment, some leader among men becomes exclusively devoted to the Upasana, (worship) of the supreme being, and after giving up the quest after the transcendent state (of the Brahman) and the means to be emnployed for attaining it, has recourse to the practice of Upasanä, (as the via media between the acquisition of the knowledge of the Brahman, through

THE KAUŞĪTAKI-BRĀHMAŅOPANIȘAD 117 study, reflection and concentration and the performance of rituals leading to religious merit, it being a wholesome combination of the two, or after renouncing as a first step all actions and austerities, takes to the study of Vedanta, chiefly with a view to be rid of the five faults, doubt and others, that baffle him). If, after spending his life-time thus, he becomes accomplished to the fullest extent, then at the time of his departing from this body, this re- puted leader, taking to a celestial vehicle, would course through the path leading to the world of fire, and reach it. In due course he reaches in order, the world of air, the world of Varuna, the world of Aditya, the world of Indra, the world of Praja-pati and finally the world of Brahman. In this celebrated world of Brahman is the great deep lake of the name of Ara, the sight of which rids him of the three kinds of torments relating to the Atman, the elementals and the presiding deities. A Muhurta (one and a half hours) spent there in the adoration of the Brahman, brings about the cessation of attachment to all kinds of external pleasures. There, in the Maha-vaikuntha, flows the river Viraja. There is also a Kalpaka-tree of the name of Ilya, bestowing the heart's desires of all. Residence thereunder is productive of shyness in the indulgence in anything other than the adoration of the Brahman. That place is known as Aparajita, impregnable to those who have recourse to their own way of doing things or are merely practitioners of actions and austerities, as prescribed in the Karma-kanda. That Brahma-loka has been created in an excellent manner by the supreme being, (the

118 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

Lord Visnu). That world is carefully guarded by the redoubtable Indra and Praja-pati as door-keepers. The resting place there is the conjunction of the inner- most and the transcendent sentience of immeasurable energy. The beloved wife there is the creature of one's own fancy (and not fit for the enjoyment of vulgar pleasures). Whatever catches the eye there is immense- ly beautiful, (due to the immediate presence of the eternal radiance of the Atman). The flowers culled from the Veda-s, (the great sacred texts), along with their full import are spontaneously revealed to the inner sense of its denizens, by the Jaganyamba, (Mother- knowledge, of the character of the Pranava, who sings that apart from the Brahman, the phenomenal world of ignorance and its concomitants does not exist). The limbs of the mother, (the letters 'A', 'U', 'M' and the Ardha-matra of the Pranava) are either the celestial nymphs or the rivers flowing there. Him, (who has entered the Brahma-loka through the practice of such knowledge, (Jñana) and action, (Karma) and has attained Brahmanhood), all these, (the lake Ara and others de- scribed above), (as also the Pranava, and the Maha- vakya-s with their import), reach in the usual course. In the direction of him (who has attained the highest state), Brahman, (Vișņu or Rudra), leaps forward, as if to hail him thus: "This (person), though he has gained a reputation akin to mine, (through his knowledge of the Brahman devoid of the veil of Maya), cannot yet aspire to gain my seat without my grace, though he holds sway over the basin of the Viraja river. Hence, out of

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sheer compassion for him, I have hastened to him, (as- suming his state)" (3). THE ATTAINMENT OF THE GLORY OF THE BRAHMAN BY THE KNOWER OF THE BRAHMAN Five hundred Apsaras-s, (celestial nymphs) attend' (daily) on him, (who has attained the state of the Brahman), (through the study of the Brahma-vidya) .. One hundred (of them greet him) with celestial garlands. in their hands. One hundred (others) approach him with collyrium (for the eye) in their hands. One hundred (yet others) reach him with fragrant toilet. powder in their hands. One hundred more go to him with fine garments in their hands. One hundred (that yet remain), receive him with appropriate finery,. dainties and delicacies in their hands. The five hundred embellish him in all the grandeur of the- Brahman. Should the knower of the Brahman, chance to be the realizer of the non-differentiated Brah- man, he attains that type of Brahmanhood alone .. (Should he have realized the differentiated Brah- man alone, then he attains that type of Brahman- hood). This person occasionally comes (out of the: seat of the Brahman) and mentally reaches the lake Ara. Others apart from the knower of the Brahman, within near approach of him, get drowned in the lake and are rendered devoid of passion. Then the knower approaches the lake for the short space of a Muhūrta .. His mental functions, tending outward, which is so inimical to the absorption in the Brahman, begin to

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flee away from him, (who, in his turn, becomes absorbed in Nirvikalpa-samädhi, changeless trance). Whenever the knower finds his mind turned away from introspec- tion, he approaches, through his mind alone, the Viraja river and on seeing it, bathes therein. (After washing the impurities of his by such immersion), thencefor- ward, he shakes off all the virtuous and vicious Karma-s accumulated previously. His favourite coparceners and other relations, who venerate him, as if he were a divine being, attain (the fruit of) all his virtuous deeds. Those, that have acted against his interest, attain all the sins committed by him. (On account of this, rid of the fruits of his virtuous deeds as well as his sins, he attains the state of the Brahman, through meditation on the Brahman). Even as a charioteer, driving in his chariot, has his eyes turned on the wheels of the chariot, even so, the knower will have his eyes turned, day and night, on the wheels of the chariot of worldly existence. Thus he throws off the fruits of his virtuous and vicious deeds, the results of his igno- rance, and all the other pairs of opposites as well. With the vanishing of ignorance, should the sage, devoid of the pairs of opposites, come to realize the Brahman that is peerless, then, simultaneously there with, he advances towards the Brahman alone. (4) ATTAINMENT OF EXTRAORDINARY POWER, BY THE KNOWER OF THE QUALIFIED BRAHMAN He (the knower) then comes in the direction of Ilya, (the Kalpaka)-tree. Him, (who approaches thę

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tree), the fragrance of the Brahman enters. Then he reaches the spot, (residence wherein is) productive of shyness in the indulgence of everything other than the adoration of the Brahman. (On his approaching the spot, the perception of the Brahman directly dawns upon him). Then he moves in the direction of the impregnable place. On approaching it, the radiance of the Brahman enters him. Then he goes to the place, where Indra and Praja-pati stand as door-keepers. At his sight, they flee away from him. Then he moves towards the place beautifully designed by the supreme ruler, Visnu. The fame of the Brahman then enters him. Then he goes towards the raised seat, (the Vidya of the form of the knowledge of the Brahman), radiant all round and capable of driving away the dark- ness of the ignorance of the Atman. This is Prajna (supreme sentience). Through such supreme sentience he perceives himself in the light of the Atman. Then he moves in the direction of the couch of immeasurable brilliance, (the meeting place of the transcendent Brahman and the innermost Atman). The Mukhya- prāņa (prime vital principle) enters, approaching where he is. (Or, on he goes in the direction of the golden couch sparkling with the nine kinds of gems bespangling it, mounted on four pedestals and richly decorated. Then the chief Prana enters him, who has thus approached his bed). Of that couch, the past and the future form the two eastern pedestals. The goddess of wealth (LaksmI) and Mother Earth (Bhu-devi) form the two western pedestals. The Brhat- and the Rathantara- saman-s 16

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take the place of indescribably sweet songs. The Bhadra and the Yajña-yajñiya form the top-region of the couch. The Rc-s and the Saman-s are the eastern and western cornices, while the Yajus-hymns form the northern and southern cornices. Moon-beams form the cushion, the Saman, Udgitha, the beautifying bed-sheet and Laksmī, ever enduring with the Paramatman, is the pillow. In that couch, (furnished as aforesaid), is the Brahman always. (Becoming the chief Prana) in this manner, the knower mounts on the couch, which the glorious Brahman graces with his presence (as described above), through the inter-space between the two eastern pedestals. Then the glorious Brahman asks him, (who has thus mounted on his couch) thus: "Who art thou ? " The knower replies unto him thus: " I was {at first) the seasons (of the year). Later on, (sustained by the food yielded by the seasons), I became related to the seasons. I am thus evolved from ether, the prime cause of all (and from the vicinity of the Brahman)." Says the Brahman unto the knower: "(Nay such origin could not have been attained by thee, as described by thee just now). Thou art the Atman of the five elements and their variants (evolved therefrom, from quintuplication), which take their origin from the Mahat-tattva, (the vast expanse of radiance taking the specific form of) Samvatsara, (year), out of the generic, indistinct, eternity with equipoised pro- perties. (The Atman of all art thou. Remain firmly convinced in the attitude, "I am he, (the Paramat- man, the Atman of all). What thou art, that I am."

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Where-upon, the knower asks the Brahman again thus : "Who am I, (I know not). Pray do thou teach me this." .(5) THE TRUTH OF THE ATMAN, OF THE ATMAN REMAINING AS THE ALL-ATMAN, AND AS THE BRAHMAN ALONE (Then said the Lord in reply): "It (the reply to the question, "Who am I?") may be described as the real existence, (that remains unaffected through the three durations, past, present and future), (in other words, " Thou art of the form of eternal exis- tence alone"). "What then is the real existence ?" (asked the knower). (In reply thereto says the Brah- man), "That which stands differentiated from (Dis', Vata and other) deities (presiding over the inner senses and the vital airs), as also from the inner senses and the vital airs, that alone is Sat, (existence), (which be-" comes these presiding deities and the vital airs). All this is comprehended by the term Satya, (the truth). To that extent is all this. All this thou art". (The knower) asks (the Brahman) again : "(When all this is of the character of existence) how then does (the Brahman) attain male names ? " (The Brahman) would reply unto him thus: "Through the Prana, (a word in the masculine gender)." "How female names ?" (asks he). "Through Vac, (speech), (a word in the feminine gender)" (is the reply). " How neuter names ?" asks he. "Through Manas, (the mind), (a word . in the neuter gender) .- "How smells?" "Through

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the nose."-"How forms ?" "Through the eyes"- "How sounds?" "Through the ears"-"How the savour of food ?" "Through the tongue."-"How actions ? " " Through the two hands."-" How pleasure and pain ?" "Through the body."-"How sexual pleasure, dalliance and progeny ?" "Through the genitals."-"How locomotion ?" "Through the feet." -"How thoughts, cognitions and the various kinds of desire ? " " All this through intuition, (of the form of " I am the Atman confirmed in the sentience of the Brahman)," (is the reply). Thereupon does the knower say, "Whatever significance is implied by the terms, "This," "That", "Mine" and " Thine," in this world, all this is verily (the Brahman) attained by me. That several and collective intuition of the Brahman, the absolute sentience, (the sage) who knows thus, who knows thus, attains it (as the Atman alone, as that which remains as the peerless sentience, which is verily subject to no Upädhi-s (limitations), though it is osten- sibly so, owing to the erroneous attribution unto it through ignorance and its concomitants, of such Upadhi-s (limitations), (and, simultaneous with the dawning of such knowledge, remains as the Brahman alone). (6)

CHAPTER II

THE WORSHIP OF THE PRANA AS THE BRAHMAN AND THE FRUIT OF SUCH WORSHIP

Sage Kauşītaki, (son of Kușītaka) said, "The Prāņa is the Brahman". (The Prana, which reaches

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the foetus in the womb of a young woman in the fifth month of her pregnancy, through the tip of the toes of her two feet, is alone the Brahman). Unto that Prana, that is the Brahman, the mind (and the other inner senses, carry as their offering the knowledge re- lating to) the three durations, (the past, the present and the future), (in the form of mental resolve and the like); (the five outer organs of action represented by) the vocal organ, which clothes (the world of forms with names of the character of articulate expressions, carry unto it as their offerings, articulate expressions, locomo- tion, grasping, enjoyment of sexual pleasure and eva- cuation) ; the eye, the ear, that causes (sound) to be heard (and other organs of perception, carry as their offerings unto it, form, sound and other perceptions). (In this manner,) unto this Prana, that is the Brahman, (in its collective and individual aspect), all the deities (presiding over the inner senses, the organs of action and perception) carry as their offerings (mental resolve, reasoning, intellect, individuality, articulate expression, locomotion, grasping, enjoyment of sexual pleasure, evacuation, perception of forms, sounds, tastes, smells, and touch), though it does not ask for the same. In the same manner, unto this Prana alone, all beings that exist in the phenomenal world carry their offerings unasked. He who knows thus, unto that knower, this alone is the Upanisad (to be adored and practised as a silent vow), viz., that he should nowhere beg (of others for anything). Even as one (who has taken to the vow of mendicancy), going about a village in quest of alms,

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should encamp there with the firm resolve, " I shall not partake of the alms that may be given in this village (only if asked for)", even so, the knower of the Brahman should not ask for alms, (but subsist only on whatever is voluntarily offered). Those that rejected him in response to his call for alms on the previous occasion, would invite him, saying, " May we give unto thee". This is the Dharma (line of conduct) to be adopted by the person who goes about begging. In the same manner others also, of whom he does not beg for alms, would invite him, saying, " May we give unto thee". Sage Paingya, (son of Pinga), also said, "The Prana is the Brahman." Of that Prana, that is the Brahman, the eye (and other organs of percep- tion) are more reliable guides than speech (and other organs of action). The ear takes precedence over the eye. The mind excels the ear. The chief Prana prevails over the mind, as the Samraj, (over-lord). Unto the chief Prana, that is identical with the Brahman, all these deities (presiding over speech, the eye, the ear and the mind), carry their offerings unasked. Similarly, unto that alone, all beings carry their offerings unasked. He who knows thus, his Upanisad is, "One should not beg." That is, even as, after going about the village in quest of alms, when the mendicant encamps there with the determination, "I shall not partake of the alms, given in this village (only when asked for)", those who rejected him on the previous occasion would invite him saying, "May we give unto thee." This is the Dharma (right line of conduct) to be adopted

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by a mendicant. In the same manner, others also, of whom he does not beg for alms, would invite him, say- ing, " May we give unto thee." (1)

THE RITUAL, KNOWN AS EKA-DHANAVARODHANA, FOR THE ATTAINMENT OF WHATEVER IS UNATTAINABLE

Then, (after the adoraton of the Prana), is the ritual, known as the Eka-dhanavarodhana, (without which the one object of one's desire cannot be at- tained). Hence, one should fix his attention on the ritual, the Eka-dhanavarodhana, (obstacle to the one object of one's desire). On the Full-moon day or the New-moon day or in the bright lunar fortnight on an auspicious Naksatra (asterism), gathering together the sacred fire, sprinkling water around the fire, spreading Darbha-grass around it, in the prescribed manner, sprinkling water silently around the fire, without mut- tering any Mantra (mystic formula), kneeling on the right knee turned towards the east, the sacrificer pours the ghee-oblation by means of a sacrificial ladle or the cup used for the drinking of the Soma-juice or other vessel, muttering the special formula (relating to the rit- ual) thus : " The Devata (deity), known as Vac (speech), is the one obstacle. May she shield, on my behalf, this, (the one object of my desire), from that (obstacle). Svāha unto her. The deity, known as Prana, is the one obstacle. May she shield, on my behalf, this, (the one object of my desire), from that (obstacle). Svaha

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unto her. The deity, known as the eye, is the one obstacle. May she shield, on my behalf, this, (the one object of my desire), from that (obstacle). Svāha unto her. The deity known as the ear, is the one obstacle. May she shield on my behalf, this, (the one object of my desire), from that (obstacle). Svaha unto her. The deity, known as the mind, is the one obstacle. May she shield on my behalf this, (the one object of my desire), from that (obstacle). Svaha unto her. The deity, known as Prajna, is the one obstacle. May she shield on my behalf this, (the one object of my desire), from that (obstacle). Svaha unto her." Thereafter (after the offering of ghee-oblations), after smelling the smoke and smearing one's limbs with the ghee showered as oblation, breaking his silence, he should give utterance to the object of his desire or send a messenger to fetch the object of his desire, from the place where it is. That will he attain even here. (2)

OBSERVANCE RELATING TO THE DEITIES, WHICH WOULD BRING ABOUT THE ATTAINMENT OF ALL DESIRES

Then, for the reason that the Karma (observance) for the propitiation of the divine Prana, has to be performed, (without the performance of which, there can be no attainment of the object desired), by the performance of which, there is increased scope for the attainment of the coveted object and there is increased longing for its performance, on the day of the Parvan

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(the full moon or other auspicious day, in the bright lunar fortnight), with a favourable Naksatra (asterism), gathering together the sacrificial fire in the manner prescribed therefor, one should offer ghee-oblations to the fire muttering the following formula : " I who am this (Praa), offer unto thee, the Vac (speech in me), Svāha. I, who am this (Prana), offer unto thee, the Prāņa (vital principle in me), Svāhā. I, who am this (Praņa), offer unto thee, the eye in me, Svāha. I, who am this (Prana) offer unto thee, the ear in me, Svāha. I, who am this (Prana) offer unto thee, the mind in me, Svaha. I, who am this (Prana) offer unto thee the Prajñana (the sentient principle) in me, Svaha." Then, after smelling the smoke and smearing the limbs with the ghee offered as oblation to the sacrificial fire, breaking the vow of silence, he should touch with his hand, whatever he has in his mind as the object of his desire, and seek to walk in that direction (wherein the quarry lies), and, should it be incapable of being touched, he should stand at a spot, wherefrom the wind coming into contact with his body might blow in the direction of the desired object and touch it. Then should he stand silently without speaking to any body. Thereby, even though the person of his quest may be hard to please, he will soon become his favourite. (Those that have received the blessings of the Para- matman), whatever they might think of, that they become, even in this life. Whatever else they might aspire to attain in their mind, that they will surely attain. (3). 17

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AGNI-HOTROPASANA, THE MEANS LEADING TO THE PRANA-BRAHMAN

Then, for the reason that special fruits are bestowed by it, the offering of food-oblation in the evening to the sacred fire, the spiritually minded declare, is the Agni-hotra brought into being by the Rg-vedic seer, Pratardana. As long as the Purușa (the Atman), that accomplishes this kind of Agni-hotra, manifests himself (in the attitude), ("I am all this"), so long, apart from being the Purusa, he is not capable of functioning otherwise. Then, (the Purusa) offers Prana as offering to the sacred fire of Vac. As long as the Purusa is capable of functioning, resting on the Prana, so long, apart from being the Purusa, he is not capable of manifesting himself as Vac and the like. Then the Pranin, (the Atman) offers Vac and others on the sacred fire of Prana. (During the waking state, when Vac and others are functioning, he offers Prana as the oblation on the fire of Vac and others, when Prana is reduced to a state of subordination. During the sleeping state, when Prana is functioning, he offers Vac and others on the fire of Prana as oblation, as a result of which, Väc and other organs of perception and ac- tion, as well as the inner senses, are reduced to a state of suspended animation. These two immortal and never- ending oblations, the waking (and sleeping states), the Purușa offers everyday and without interruption. Then, (after the body ceases to exist), whichever other offerings are offered, because of their being of the

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nature of final offerings, are affected with Karma. It is on this account that those who are in the know of the nature of these offerings, have recourse to this form of Agni-hotra, (of the form of offering the waking and sleeping states as oblations), even before (their death). In that case, how can this be tantamount to the adora- tion (Upasana) of the Brahman ? The Upasaka should adore the Prana, (that is the Brahman), (which does not function in the waking and other states and which resembles) a completely parched up vessel of mica, (which neither reflects light, nor allows light to pass through), as the Rg-veda. For, all beings adore him for the attainment of superiority over all. (The Upāsaka) should adore (the Prāņa) as the Yajur-veda. For, all beings resort to him for the attainment of superiority over all. (The Upasaka) should adore (the Prāņa) as the Sama-veda. For, all beings make obeisance unto him for the attainment of superiority over all. (The Upasaka) should adore (the Praņa) as S'ri, (the goddess of wealth), he should adore it as the glory (of the Brahman), he should adore it as the radiance (of the Brahman), for the reason that, of all the Sastra-s, this one (relating to the Atman) brings on the height of prosperity, the height of glory and the height of radiance. In the same manner, he who knows thus, becomes possessed of the height of pros- perity, the height of glory and the height of radiance of all beings, (as he attains the state of liberation in excelsis, the perfect knowledge of the most exalted knower of the Brahman, and the transcendent radiance

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resulting from the coming together of the innermost Atman and the transcendent Brahman, non-differ- entiated therefrom). The Atman, which the Adhvaryu (sacrificer) purifies in this manner, that is the ritual of Agni-hotra, with oblations offered both day and night, taking the place of the Istaka. The fruit of righteousness that results from the sacrifice, that fruit of righteousness is full of immortality, is full of the Hotr, and is full of the Saman. Whoever knows thus is the Udgatr. He is the Brahman, known as the Prana, expounded by the lore of the Veda-s. He who knows thus will be the Atman, the Prana alone. He who knows not thus, does not become the Atman, but is only an ordinary mortal.

WORSHIP OF THE NEW-MOON BESTOWS THE CONQUEST OF ALL

Then and therefore, Kausitaki, the seer of the Mantra, said thus : There are three modes of worship for one, who seeks to conquer all things. Investing himself with the sacrificial thread, rinsing his mouth thrice with water, placing three vessels filled with water in front of him, touching the three vessels, he should adore the rising Sun thus: "Thou art the averter. Pray, do thou avert all my sin." With the same Rc (hymn) repeated, he should adore the Sun at its zenith thus : "Thou art the uprooter. Pray, do thou root out my sin." With the same Rc repeated, he should adore the Sun at its decline thus : " Thou art the consumer.

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Pray, do thou consume my sin." Whatever sin the worshipper commits by day and night, all that, the Sun that is worshipped through this ritual, completely puri- fies. Then he who is desirous of getting rid of all his sins, should, month after month, worship the Moon, that is seen on the day immediately following the New- moon-day or let him hold two handfuls of green Darbha-grass towards the Moon muttering this Rc: " For the reason that the heart, the region of thy Jivat- man is offered as an oblation unto the Moon, on that account, may the immortality of Isana become its (the Jīvatman's). May I not attain the sin of losing my sons during my life time." His progeny die not before him, who worships (the Moon) with this Rc. Whether the worshipper has children or no children, he should worship the Moon muttering the three Rc-s, " Become full, (O Soma !) May perfection come to thee," " May thy full vital spirit be restored unto thee, as the sacrifi- cial offerings reach thee in plenty " and " That beam, (the Sușumņa), the Aditya-s cause to increase." He should then, for the protection of his Prana, his pro- geny and cattle, praise his deity and the Sun or the Moon with the daivic Mantra, which his Guru, the consumer of his sins, taught him for the purpose, viz., "O Lord! pray do thou not derive satisfaction through taking away the Prana, progeny and cattle of ours, who are innocent. Do thou derive satisfac- tion, on the other hand, through taking away the Prana, progeny and cattle of those, who hate us and whom we hate in return, for their faults." Thus he

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repeats the Mantra of the deity. He repeats the Mantra of the Sun thereafter. He should once again repeat the Mantra-s of the deity and the Sun or the Moon, follow- ing it up with a sweep of his right hand. (5)

WORSHIPPING THE MOON FOR THE WARDING OFF OF THE MISERY CAUSED BY THE DEATH OF PROGENY

Then, (after worshipping the New-moon), he should, on the day of the Full-moon, adore the Moon rising in the east, facing it and muttering the five Mantra-s appropriate therefor, while functioning in the five Prana-s thus : "Thou art the Soma demonstrated by the Rc-s, the bright luminary, the far-seeing one, cap- able of bestowing my desires. Thou art the five-faced one, with the five vital airs, Prana and others, as thy faces. Thou art Brahman, the lord of created things. One face of thine is known as the Prana. With that face risen along with the Sun, (the king of luminaries), make me unquestionably skilled in debate, (silencing all opposition). One face of thine is the Sun, (the king). With that face risen along with that of thy subject, with that alone make me unquestionably skilled in debate. One face of thine is the falcon, (the king of birds). With that face risen along with the bird, make me unquestionably skilled in debate. One face of thine is the fire. With that face risen along with this world, make me unquestionably skilled in debate. Thy fifth face is made up of all beings alone. With

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that face risen along with all beings, make me unques- tionably skilled in debate. Do thou not desist from protecting us along with our Prana, our progeny and cattle. Whosoever hates us that are innocent, whom- soever we hate in return for his faults, seize hold of his Prana, his progeny and cattle". Thus he repeats. the Mantra of the deity. He repeats the Mantra of the Sun thereafter. So praising the Sun, the consumer of his sins, he should repeat the Mantra once again and follow it with the sweep of his right hand. Then he should have sexual intercourse with his wife, after touching her belly with the following Mantra : " As I wish well of the interior of thy belly (the womb), thine own (Jivatman's) region that brings forth offspring, I take it, I am the knower of that (Jivatman). May I not contract the sin of losing the progeny born of me, before (my very eyes) ". By his doing so, children born of him will not predecease him. (6)

OBSERVANCE SECURING LONG LIFE TO CHILDREN

Then, the father, returning after long absence, touches the crest of his son, saying, " Thou art des- cended from me, limb for limb. Thou art verily born out of my heart. My son ! Thou art myself. Do thou live a hundred autumns, without interruption through any injury." Saying so, he calls him by his name. "Do thou not cut asunder my line of posterity. Do thou not fall into misfortune, but live the full span of a hundred years. O son! I smell thy crest, calling

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thee by name thus." So saying he should smell his crest thrice. "I greet thee with the lowing sound of cows." So saying, he should make the " Him " sound, over his crest thrice. (7)

THE UPASANA KNOWN AS PARIMARA, RELATING TO THE ATMAN AND THE DEITIES

Then, (for the reason that the several worship of the deities and the Atman bears special fruit), therefore (we first deal with) the ritual of Parimara relating to the deities. This Brahman (of the form of the radi- ance of the Sun) verily manifests itself (during day time), while fire shines brightly (at night). Then, (at night), this (Brahman of the form of the radiance of the Sun) vanishes from view, (when it enters fire). When again (during daytime) fire does not shine brightly, its lustre reaches the Sun (the Brahman) alone. Even so, the ordinary (mortal) Prāņa (vital energy) reaches the chief Prana, Vayu (i.e., the Brahman alone). This Brahman known as the chief Prana, Vayu, verily manifests itself, when the mortal Prāņa (vital energy) prevails. When the mortal Praņa (vital energy) meets with abatement, the chief Praņa, Vayu, the Brahman, vanishes. The power of the Prana then reaches the Moon. Even so, the Prana (vital energy) reaches the chief Prana, Vayu. This Brahman verily manifests itself, when lightning flashes. Again this (Brahman) vanishes, when lightning does not flash, absorbed by the intense darkness. The splendour

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of the lightning then reaches Vayu, that is the Sutratman alone. Even so does the Prana (vital energy) reach Vayu, the chief Prana (the Brah- man). All these deities entering Vayu alone, content in the attainment of the Sutratman, Vayu, do not altogether set, fainting away, but exist having attained the (potentiality) of a seed. Then they rise again from the Sutratman. Thus far the topic relating to the deities. Thereafter (we shall deal with) the topic of the Atman. This innermost (Atman, nondifferentiated from the) Brahman, verily manifests itself, when, function- ing outwards, it gives utterance through articulate expression. Then its outward functioning ceases, when Vac (the vocal organ) does not give utterance. Then the power of the organ of speech reaches the eye alone. Even so, the Prana (power) of Vac (speech) and others reaches the chief Prana (the Brahman). This Brahman verily manifests itself, when it sees through the inner eye. This again vanishes (being obscured by forms and the like), when the eye sees not. Then the power of the eye reaches the ear alone. Even so, the power of the eye reaches the chief Prana, (that is .- the Brahman). This Brahman verily manifests itself, when it meditates through the mind. It dies again, when the mind does not meditate. The power of the mind reaches the Prana, alone. Even so the Prana of the mind reaches the chief Prana. All these deities, Vac and others, entering the chief Prana (the Brahman) alone and established in the Sutratman, the chief Prana, do not altogether set, fainting away, but exist very 18

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much like a seed. Then they rise again distinctly from the Sutratman. Him, who knows thus the real nature of the worship of the deities and the Atman, the two mountain ranges, (the Himacala and the Vindhyacala), the northern and the southern, even if they should move towards him, threatening to hem him in between them, would harm not. Then, whosoever hate him and whomsoever he hates of his own accord, all of them will meet with their death, on every side around him. (8)

THE LORE RELATING TO THE MUKHYA-PRĀŅA, KNOWN AS NIHS'REYASADANA-(DEMON- STRATION OF EXCELLENCE)

Then, for the reason (that the excellence) of the chief Prana has to be demonstrated over and above the Prana (vital power) of Vac and the other (vital organs), (the lore relating to) the demonstration of excellence (is here given). Once upon a time all the deities of the body, (of speech and other functions), with a view to demonstrate, each one its own impor- tance, fell out, each one of them saying, " I excel the others," "I excel the others," and came out of this body, (their abode). That (body) lay like a log of wood. Then speech entered it, whereupon it (the body) spoke with articulate expression, but all the same lay (as before). Then the eye entered it, whereupon it spoke with articulate expression and saw with its eye, but all the same lay (as before). Then the ear entered it, whereupon it spoke with articulate expression, saw with its eye, and heard with its ear, but all the same

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lay (as before). Then the mind entered it, whereupon it spoke with articulate expression, saw with its eye, heard with its ear, and functioned with its mind, but all the same lay (as before). Then the chief Prana (vital power) entered it and only thereafter did it (the body) stand up. Thereupon, the (respective) gods (of the minor vital powers, with their pride quelled), awarding the laurel of excellence to the chief Prana, praising the chief Prana alone as the sentient principle of the Atman, rose upwards from this world (of the body) along with all these (disputants). Having thus simultaneously risen up and entered the Sutratman, the chief Vayu, they conquered the celestial regions, merging their Atman with the ether of the Brahman. In this manner alone, he who knows thus, praising the chief Prana alone of all beings as the Atman of senti- ence, he rises from this body, along with all these (Vac and other Prana-s). Becoming the Atman established in Vayu, the Sutratman, he reaches the Brahma-loka. Having reached there and attained perfect knowledge, he becomes the (infinite) existence alone. By attaining what sentience the gods became immortal, by attaining sentience of the same kind, he becomes immortal. (9)

THE RITUAL, KNOWN AS SAMPRADANA (HANDING OVER OF THE TRADITION BY THE DYING FATHER UNTO HIS SON), PRODUCTIVE OF THE WELL-BEING OF THE SON Then, for the reason (that the handing over of the tradition by the dying father unto his son is conducive

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to the well-being of the father as well as his progeny), the Upasana, known as Sampradana, mutually affecting the welfare of the progenitor and his progeny, is described here. The father, who is about to die, calls his son unto him. Having scattered fresh grass over the floor of the house and lit the domestic fire as laid down in the code of Grhya-sutra-s adopted by the family, and placed a water-pot with an accessory water-pot to the east of the fire, and covered the same with a freshly washed piece of cloth, the father and son get ready, remaining at a place to the north of the water- pot. Then the Vac and other organs of the body of the father should touch the respective organs of the body of the son or the son should at least remain facing his father alone, to the accompaniment of the mutterance of the Mantra-s hereinafter given. The father hands over charge of the group of his organs unto his son thus : Says the father : "Now do I place in thee my organ of speech." The son responds thereto thus : " Pray, do thou place thine organ of speech in me." Says' the father: "Now I place in thee mine eyes." The son responds, "Pray, do thou place thine eyes in me." Says the father : "Now do I place in thee mine ears." The son responds : " Pray, do thou place thine ears in me." Says the father, " Now do I place my mind in thee." The son responds, " Pray, do thou place thy mind in me." Says the father, " Now do I place my relish for food in thee." The son responds, "Pray, do thou place thy relish for food in me." Says the father, "Now do I place my actions in thee."

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The son responds, " Pray, do thou place thine actions in me." Says the father, " Now do I place my happi- ness and misery in thee." The son responds, "Pray, do thou place thy happiness and misery in me." Says the father, "Now do I place my pleasure, dalliance and progeny in thee." The son responds, "Pray, do thou place thy pleasure, dalliance and progeny in me." Says the father, " Now do I place my power of locomo- tion in thee." The son responds, "Pray, do thou place thy power of locomotion in me." Says the father, "Now do I place my intellect, what has yet to be known by me and my desires in thee." The son res- ponds, "Pray, do thou place thy intellect, what has yet to be known by thee and thy desires in me." Having thus handed over his group of organs to his son, the father withdraws to a place south of the water-pot, westwards and does not then call the son, nor speak to him, but silently mutters thus: "May the glory and the radiance of the Brahman, food and other creature-comforts in plenty, as well as increasing re- putation attend on thee." Then the son, covering his shoulders with his hands or covering his body with his cloth, looks back and addressing his farther says, " O father! May thou attain the celestial regions and also whatever thou desirest." Sending off his father in this manner, he should remain all alone. (Should the father survive), let him remain subject to the control of the son or let him renounce the world and become a wandering mendicant. In this manner, progenitors should, after handing over charge of their powers

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and faculties to their progeny, attain the state of the Sutratman and quit the world. Or else, through perfect knowledge alone, should they negate the delusion relating to the existence of things apart from the Brahman and determine the said delusion. Thus should the delusion relating to the existence of things apart from the Brahman be determined by those, who seek after the attainment of the highest end of existence. (10)

CHAPTER III

WORSHIP OF THE PRAJNATMA-PRANA, MOST CONDUCIVE TO THE WELFARE OF MEN

Once upon a time the son of Divo-dasa, Pratardana by name, by fighting in battle and through his manli- ness, reached the favourite residence of Indra, in heaven, (like Ikşvāku of yore). (Having vanquished Indra's enemies, he secured Indra's favour). Indra spoke to the king (Pratardana) returning from the battlefield, he being very much pleased with him, thus : " O Pratar- dana! Let me grant thee a boon." Whereupon, he, Pratardana replied unto him thus: "O Lord! Do thou, thyself, choose in thy omniscience, that boon which thou considerest as most conducive to human welfare, as man, in his ignorance, does not verily know . what is conducive to human welfare. Do thou make the choice, therefore, on my behalf." Then Indra said

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unto him thus: "No one in this world, verily chooses a boon on behalf of another. Hence, do thou thyself ask of me the boon thou desirest." Whereupon Pratar- dana replied unto him thus : " Shouldst thou not thyself make the choice on my behalf, then, let there be no boon for me, as, left to myself, I do not command the requisite knowledge to choose a boon for me." .. Where- upon Indra said unto him thus : " The Goddess of truth has deigned to light on thee. For that very reason, Indra, (the Atman that is possessed of the powers of action and knowledge), who is verily the truth, would not see thee go boonless and falsify his own word of honour. I am verily the Goddess of truth, the Atman, and shall myself choose the boon on thy behalf". Having said so, the Lord Indra continued further: "Know thou, then, me to be the absolute embodiment of the powers of action and knowledge, through worshipping me as possessed of properties, (through Sa-guņopāsana). The attainment of the knowledge of my real nature, this I consider as what is most conducive to human wellbeing. For the reason that I know very well mine own real nature, with all the faults and limitations attributed to me (by the world of ignorant men), for that very reason, I slew, in the exercise of my regal authority, operating through my retinue of servants, or it may be through some magnetic influence operating from within me, (in the form of an intuition), Tri- s'īrsan, the son of Tvastr. (Not merely that, I gave away to the wolves, to be prayed upon by them, the Arun-mukha-s, the bogus-ascetics, who strayed away

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from the course prescribed for their order and further, in flagrant violation of many a compact which I should have kept inviolate, I harassed the hosts of Asura-s, the descendants of Prahlada, in the celestial regions; the hosts of Asura-s, the descendants of Puloman, in the mid-ethereal regions; and the hosts of Kālakās'yāsura-s on earth. With all that, not a hair of mine has been injured, (for the reason, that I have always meditated on the truth of the Atman and on that account not one of the so-called sinful acts has touched me; for, he who is not affected by self-conceit or whose intellect is not warped with what is untruthful, does not verily slay, even if he should slay all the worlds, nor is he bound thereby). Even as there is no smear of action for me, owing to the potent influence of the real know- ledge of the Ätman, even so, should any person what- ever know me to be the all-embracing Brahman (non- differentiated from the Atman), through this knower's sinful action or any other's, the world wherein he abides does not come by any harm. On the other hand, even if he should wish to commit any sin perchance, he would divert that proclivity in him into virtuous chan- nels, through his inner senses. His face would not reveal either internally or externally, even a colourable trace of ignorance. [Thus far is the discourse on the real nature of the Atman, the knowledge of which alone is most conducive to human well-being.] Then the Lord Indra further continued: "I, that Indra, whose real form is the Atman possessed of the power of perception, which is full of the sentience (of the Jīva),

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and of Prajña (intuition), which sustains the body while it is alive, am the Prana (the vital energy) and the Prajnatman (the Atman of the character of intui- tion). Do thou worship me, the embodiment of the powers of action and intuition, as thy life first and as immortal next. Life is Praņa and Prāņa is life, (as both of them essentially share the features of the power of action). What is verily this Prana, that alone is the Prana of immortality also, (as both of them essenti- ally share the features of the power of cognition). For, as long as Prana abides in the body, so long life in the form of inspiration and expiration lasts. Similarly through the Prana alone worshipped in the prescribed manner, one attains immortality characterized by the absence of origin and dissolution, in the world. (Hence it follows that the Prana alone constitutes life and immortality). (1)

WORSHIP OF THE CHIEF PRANA AS IMMORTALITY

" That Upasaka (sage) who, determined to attain the truth, through perfect knowledge, worships me as the life immortal, not only attains in its entirety the full span of life in this world, but also the wasteless and immortal final beatitude in the other (celestial) world. One set of knowers of the real nature of the chief Prana, (seeking to throw light on its real nature), say that the (subordinate) Prana-s, (the organs of perception and action), attain their oneness with the chief Prana, (when it is about to cognize any one of 19

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their several functions separately). (This only demon- strates their identity with the chief Prana at the time of the cognition). (Simultaneously with the rising of the respective several cognitions in the chief Praņa), no one can express a name through the organ of speech, see a form with the eye, hear a sound through the ear, and ideate through the mind at the same time. The subordinate Prana-s having attained their oneness with the chief Präna, all of them together contribute to each one of these cognitions separately. When the vocal organ speaks, all the Prana-s speak in unison. When the eye sees, all the Prana-s see in unison. When the ear hears, all the Prana-s hear in unison. When the mind ideates, all the Prana-s ideate in unison. When the chief Prana functions as such, all the Prana-s function in unison. (When each one of these organs functions conjointly with the vital energy inherent therein, all of them together function likewise in unison, each inhibiting for the time-being, its own characteristic function). The identity of the Prana-s is alone revealed in this manner." Thus. said Indra, adding, " Albeit, there is one most excellent feature about the Prana-s. Although each one of them is of equal importance with the others, yet, when anyone of the subordinate Prana-s loses its vitality, its functions, (whether of perception or action), alone cease, without detriment to the functions of the others. But with the death of the chief Prana, the functions of all the Prana-s cease. While the chief Prana lasts, even though one is devoid of speech, he lives and

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exercises all the functions but speech. For we see dumb people. Even though bereft of ears, one lives and exercises all his functions but hearing. For we see deaf men. Even though bereft of arms, one lives; even though bereft of legs, one lives; for we verily see around us cases of this sort. But none do we see alive, bereft of the chief Prana. Hence, it follows that the prime factor of life is the chief Prana, endowed with the power of action and intuition, the other Praņa-s, (the organs of action and perception) being only sub- ordinate thereto. So it is the chief Prana alone that is characterized with knowledge. It is the chief Prana alone that raises upwards this body, whether it is in a sitting or a recumbent posture, by grasping it along with its limbs and organs. (2)

IN THE WORSHIP OF THE PRANA AS THE UKTHA IS SEEN THE MEANS OF SUSTENANCE OF ALL

Then, verily for the reason that the chief Prana is the means of raising up the body, (i.e., is the active principle of the Jiva), for that very reason, one should worship the chief Prana alone as the Uktha. What is the reputed Prana of the form of the Uktha, that is verily the radiance of the Jiva (the sentient principle). What is the sentient principle of the form of the Uktha, that alone is the chief Prana, (the active principle). For the reason that these two, (the Prajña of the Uktha and the Präna of the chief Prana) abide together with the body, as long as their Karma endures, for the same

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reason they both leave the body together. Their inter- dependence persisting both during their stay in the body and at their departure therefrom, there is no differerence between them, (their co-existance in this manner establishing their identity for all practical purposes). Of that (Prana that is the Uktha), this (sentient principle) alone is the power of perception. This (means of attaining perfect knowledge) has been described as essentially forming the Prana's (i.e., the Jiva's) sentient principle, while the Prana has to be looked upon as the active principle, the two operating together as the blind man and the cripple of the parable. With a view to establish the identity between these two, as prescribed in the S'astra-s, in the first place, the identity of the sentient principle, inherent in the groups of organs of perception and action, with the chief Prana is demonstrated in sleep as well as in death. When the Purusa, the Kūta-sthatman, that is the prime source of all sentience, goes to sleep, charac- terized by the dorment state of the groups of organs of perception and action, both inner and outer, and does not, while in that state, experience any dream whatsoever, owing to its complete identity with the chief Prana and when cognition stands com- pletely dissolved and the Praņa alone remains functionless, then the vocal organ, along with all the names it would requisition to its aid, when endowed with sentience, will seek its repose in this chief Prāņa. Similarly, the eye with all the forms it would have visualised, when sentient, will seek its repose in the

THE KAUŞĪTAKI-BRĀHMAŅOPANIȘAD 149 same Prana. So also, the ear, with all the sounds it would have heard, when sentient, will seek repose in the same Prana, while the mind, with all its possible idea- tions, will seek repose in the same Prana. When the Kuța-sthatman, the omnipotent lord, is roused and endowed once again with the power of the roused Jiva, then even as sparks issue out of fire, even so from this Atman as well as the chief Prana, all the subordinate Prana-s, such as the organs of speech and others, will once more resort to their respective spheres of func- tioning, with a view to attain perfect knowledge. From these subordinate Prana-s issue forth their presiding deities. From the presiding deities come into being the worlds. Thus springs forth the knowledge, which renders possible the sustenance of the Prana, which is the cause of the functioning and the non-func- tioning of the group of organs in the body. Then is the Prana firmly established, with concern for procuring food and other means of sustenance (crea- ture comforts) for the body. Then, when death is imminent, the man worn out with disease, grown weak and about to die, loses consciousness. Those about his death-bed then begin to say, " This man's mental vigour has departed. Therefore will he not hear, nor see, nor speak." Then, in this manner, the Prana, which is made up of knowledge alone, becomes secluded and goes out. Then, speech along with all its forms merges; the ear with all its sounds merges ' and the mind with all its ideations merges. Should he, perchance, either by the application of Mantra-s

150 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S or medicaments, recover and is once again roused to consciousness, then even as sparks issue out of fire, even so from the Kuta-sthätman of this person, the sub- ordinate Prana-s will, all of them, once more resort to their respective spheres of functioning, with a view to attain perfect knowledge. From these Prana-s issue forth their presiding deities and from these deities, the worlds. (3)

THE CONDITION OF THE PURUSA (THE JIVĀTMAN) AFTER DEPARTING FROM THE BODY

When he (the fainting Purusa) departs from this body (and goes into another), in keeping with his pre- vious Karma, then, in that body attained through the remnant of his unspent previous actions, virtuous and vicious, the Prana known as speech, that has de- parted from the chief Prana alone, sets free all names, which it had previously recourse to and once again the chief Prana cognizes, through speech, all names as before. Similarly, the Prana known as the olfactory sense, that has departed from the chief Prana alone, sets free all smells and once again the chief Praņa cognizes through the olfactory sense all smells as before. So also, the Prana known as the eye, that has departed from the chief Prana alone, sets free all forms and once again the chief Prana cognizes through the eye all forms as before. In the same way, the Praņa known as the ear, that has departed from the chief Prana alone, sets free all sounds and once again

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the chief Prana cognizes through the ear all sounds as before. Likewise, the Prana known as the mind, that has departed from the chief Prana alone, sets free all ideations, and once again the chief Prana cognizes, through the mind, ideations, as before. This attain- ment of perceptions of names and the like through the Prana-s, speech and the like organs of perception and action, by the chief Prana, is what is known as the attainment of identity by all the Prana-s with the chief Prana. What is the chief Prana, (the active principle), is verily the Prajña (the sentient principle). What is the Prajña, (the sentient principle), is verily the chief Prāņa, (the active principle). They both abide in this body together and depart therefrom together. Then, (after the attainment of identity by all the Prana-s with the chief Prana has thus been dealth with), we shall presently expound the manner in which all the Tan- matra-s (subtile elements) attain their identity with the Prajña (the sentient principle, which is the manifesta- tion of the Jīvatman). (4)

THE ATTAINMENT BY THE TAN-MATRA-S OF IDENTITY WITH THE PRAJNA

Speech is verily one limb of this Prajña, (sentient principle), pushed upwards, for helping it in the achieve- ment of its high purpose. Name is the subtile element corresponding to it, devised (in the phenomenal world) beyond it. The nose is verily one limb of this (Prajña), pushed upwards, for helping it in the achievement of

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its high purpose. Smell is the subtile element corres- ponding to it, devised (in the phenomenal world) be- yond it. The eye is verily one limb of this (Prajña), pushed upwards, for helping it in the achievement of its high purpose. Form is the subtile element corres- ponding to it, devised (in the phenomenal world) beyond it. The ear is verily one limb of this (Prajña), pushed upwards, for helping it in the achievement of its high purpose. Sound is the subtile element corres- ponding to it, devised (in the phenomenal world) beyond it. The tongue is verily one limb of this (Prajña), pushed upwards, for helping it in the achievement of its high purpose. Relish for food is the subtile element corresponding to it, devised (in the phenomenal world) beyond it. The two hands are verily the one limb of this (Prajña), pushed upwards for helping it in the achieve- ment of its high purpose. The action (of grasping) is the subtile element corresponding to the hands, devised (in the phenomenal world) beyond them. The body is verily one limb of this (Prajña) pushed upwards for helping it in the achievement of its high purpose. Pleasure and pain (resulting from the appeasement of the sexual craving, hunger and thirst and the non-appeasement thereof) experienced by the body is the subtile element corresponding to the body, devised (in the phenomenal world) beyond it. The genitals are verily one limb of this (Prajña), pushed upwards for helping it in the achievement of its high purpose. Sexual pleasure, dalliance and the generation of offspring form the subtile element corresponding to the genitals, devised

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(in the phenomenal world) beyond it. The two feet are verily one limb of this (Prajña), pushed upwards for helping it in the achievement of its high purpose. Locomotion through them is the subtile element corres- ponding to the feet, devised (in the phenomenal world) beyond it. Prajña (the supreme radiance of the JIva) is verily one limb of this (sentient principle) pushed upwards for helping it in the achievement of its high purpose. (The faculty of) discriminating perception in aspiring for the realization of what ought to be realized is the subtile element corresponding to it, devised (in the phenomenal world) beyond it. (5)

THE ATTAINMENT OF NAME AND OTHER SUBTILE ELEMENTS (BY THE JIVA) THROUGH THE VOCAL AND OTHER ORGANS, ONLY WHEN INFLUENCED BY PRAJÑA

The Purusa (the Jivatman) resorting to the vocal organ, with Prajña (fully aware of functioning therein), has at his command all names through the vocal organ, (as Prajña has the vocal and other organs as its limbs). Resorting to the (nose, the seat of the) Prana, with Prajña, he commands all smells, through the (nose, the organ of the) Prana. Resorting to the eyes, with Prajña, he commands all forms, through the eyes. Resorting to the ears with Prajña, he commands all sounds, through the ears. Resorting to the tongue with Prajña, he commands the relish for food, through the tongue. 20

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Resorting to the two hands with Prajña, he commands the power of doing all actions, through the two hands. Resorting to the body with Prajña, he commands the power of experiencing pleasure and pain through the body. Resorting to the genitals with Prajña, he com- mands the power of enjoyment of sexual pleasure, dalliance and the generation of off-spring, through the genitals. Resorting to the two feet with Prajña, he commands the power of locomotion, through the two feet. Resorting to discriminating perception through Prajña, he commands the desire for realizing what ought to be realized, through discriminating perception. (6)

IMPOSSIBILITY OF COMMANDING THE FACULTY OF SPEECH AND OTHERS BY THE RESPECTIVE ORGANS WHEREFROM PRAJNA HAS DEPARTED

The vocal organ, bereft of Prajña (the sentient principle), does not command the power of calling to its aid any name whatsoever. Instead, it says in effect, "My mind (through which alone there could be contact with the sentient principle) was occupied elsewhere. Hence, I was not aware of the name." The (nose, which is the organ of the) Prana, bereft of Prajña, does not command the power of cognizing smells. Instead, it says in effect, "My mind was occupied elsewhere. Hence, I was not aware of any smell." The eye, bereft of Prajfa, does not command the power of

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visualizing forms. Instead, it says in effect, " My mind was occupied elsewhere. Hence, I was not aware of any form." The ears, bereft of Prajna, do not com- mand the power of hearing sounds. Instead, they say in effect, "My mind was occupied elsewhere. Hence, I was not aware of any sound." The tongue, bereft of Prajña, does not command any power of relishing food. Instead, it says in effect, " My mind was occupied else- where. Hence, I was unable to detect the savour of food." The two hands, bereft of Prajña, do not com- mand the power of doing actions. Instead, they say in effect, "My mind was occupied elsewhere. Hence, I was unable to do any action." The body bereft of Prajña, does not command the power of experiencing happiness or misery. Instead, it says in effect, " My mind was occupied elsewhere. Hence, I did not com- mand the power of experiencing happiness or misery." The genitals, bereft of Prajña, do not command the power of enjoying sexual pleasure, dalliance or the generation of progeny. Instead, they say in effect, "My mind was occupied elsewhere. Hence, I did not command the power of enjoying sexual pleasure, dalliance or the generation of progeny." The two feet, bereft of Prajña, do not command the power of locomotion. Instead, they say, in effect, "My mind was occupied elsewhere. Hence, I did not command the power of locomotion." The discrimi- nating intellect, bereft of Prajña, does not command the power of cognizing anything whatever that has to be cognized. (7)

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THE RULE RELATING TO THE ABSOLUTE PERCEP- TION OF THE BRAHMAN AND THE ATMAN, AS A CONSEQUENCE OF REGARDING SPEECH AND OTHERS AS FALSE PHENOMENA

One need not seek to know what is speech. Rather should he know, who is really the speaker. One need not seek to know what is smell. Rather should he know, who is the real smeller. One need not seek to know what is form. Rather should he know, who is really the seer of the form. One need not seek to know what is sound. Rather should he know, who is really the hearer. One need not seek to know, what is the relish for food. Rather should . he know, who is really he that relishes food. One need not seek to know, what is action. Rather should he know who is really the doer of the action. One need not seek to know what is happiness and misery. Rather should he know who is the real onjoyer of happiness and misery. One need not seek to know what is sexual pleasure, dalliance and generation of progeny. Rather should he know who is the enjoyer of sexual pleasure, dalliance and the generation of progeny. One need not seek to know what is locomotion. Rather should he know, who is really the propeller. One need not seek to know what is the mind. Rather should he know the thinker (who is really the prime cause of all mental functions). [As the aforesaid ten subtile varieties of Prajña, (the sentient principle) have no independent existence apart from the Kuta-stha, the

THE KAUŞĪTAKI-BRĀHMAŅOPANIȘAD 157 Atman of pure sentience, one should seek to know the Brahman, that is without a counterpart, resulting from the negation of every thing apart from it. There is very little difference between the ten subtile functions of the physical body typifying the phenomenal world and the ten powers of cognition of the sentient principle abiding therein, typical of the Atman of pure sentience.] Verily, these ten Bhuta-mātra-s (subtile elements) are related to Prajña (the sentient principle) of the Jivät- man. (Because of such inter-relation) the ten-fold powers of cognition of Prajña, (the sentient principle), are likewise dependent on the ten subtile elements (detailed above). Should the subtile elements cease to exist, the powers of cognition of Prajña, (the sentient principle), will also cease to exist. So also, should the powers of cognition of Prajña cease to exist, the subtile elements will also cease to exist. (8)

RULE RELATING TO THE PERCEPTION OF THE PRAJNATMAN DEVOID OF ALL DIFFERENTIATION From neither of these, (the subtile elements of the chief Praņa and the sentient powers of Prajña, that are so closely inter-related) could the (real) form (of the Atman), that ought to be perceived, be successfully accomplished to any extent. Nor is this (real form of the Atman) capable of manifold division. (The fol- lowing may be cited) as an illustration. Even as the tyre of a chariot-(wheel) is attached to the spokes and the spokes (in their turn) are attached to the nave, even so, the subtile elements are inter-related to the

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powers of cognition of the sentient principle and the powers of cognition of the sentient principle are vested in the chief Praņa, (the Kūta-sthätman). This chief Prāņa alone, (the Kūța-stha, the great Indra), is the Prajñatman, (the Atman of sentience), that ought to be perceived, that is, of itself, the indivisible expanse of Bliss, (when the misery of differentiated existence, which is attributed to it, ceases to be), that is devoid of dotage, (with the riddance of the six infirmities), that is immortal, that does not wax, (with pious obser- vances, such as the performance of a hundred horse- sacrifices, and the like), that does not wane, (with vicious deeds, such as the slaughter of a Brahmaņa and other heinous sins). It is this Is'vara alone that causes the (piously inclined human) votary, (whom he wishes to lift upwards from this world, wherein he has incarnated again and again) to do righteous deeds, (such as the study of the sacred scriptures, devoted service to the Guru and the like, yielding as their fruit the knowledge of the real nature of the Atman), and leads him from these worlds (to Brahma-loka). Again, it is this Is'vara alone, that causes the viciously inclined votary, (whom he wishes to hurl down from these worlds) to do vicious deeds, (he being induced thereto by the Vasana-s accumulated during previous incarnations). This (Prajñatman) alone is the protector of all the worlds, this alone is the Sovereign-lord of all the worlds, this alone the omnipotent over-lord of all, this alone should one recognize as " My Atman," this alone should one recognize as " My Atman". (9)

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CHAPTER IV

SOLEMN DECLARATION ABOUT THE IMPARTING OF INSTRUCTION RELATING TO THE BRAHMAN

Bālaki, (the son of Balāka), of the Garga clan, the eloquent reciter of the Veda-s, well-known (for his accomplishments) in the countries of the Us'inara-s, the Sattva-matsya-s, the Kuru-s, the Pañcala-s, the Kās'ī-s, and the Videha-s, once went to Ajata-s'atru, the King of the Kas'i-s and said to him thus : "O lord ! let me discourse unto thee about the Brahman, (my King)." Ajata-s'atru replied unto him thus: "For this utterance (of thine), we bestow on thee a thousand cows." " People verily flock (unto him, hailing him) as "Janaka! Janaka !" [Ajata-satru quoted the words of the Veda indicated above, meaning thereby that King Janaka's name was a by-word for a king bestowing largesses on a lavish scale and correctly appreciating the essence of the Brahma-vidya, and that people flocked to him, (Ajata-s'atru) calling him as Janaka by way of flattery, with a view to get from him generous largesses for their deep learning.] (1)

WORSHIP OF THE BRAHMAN AS THE SUN

Taking the king, who had mastered well-nigh all things, to be a mere pupil, Balaki said unto him, "The Purusa that is seen in the sun (as well as the pupil of the eye) and that is perceived through the eye

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in the heart as well, him alone I adore (as the Brahman). Do thou also worship him, after being initiated there- into by me." Ajata-satru replied unto him thus : "Do thou not enter into a discourse with me regarding this matter. Pray, do thou not do so. If thou really knowest what thou professest to know, thou shouldst deal with that in the proper manner. What is prodigious (and pervades all, as the Sutratman), what is clad in the white garment (of the expanse of water), what controls all and is manifested in the crests of all, that (Brahman) alone I adore. Whosoever adores this (Brahman) thus, would become the controller and the crest of all beings." (2)

WORSHIP OF THE BRAHMAN AS THE MOON

Balaki, then, said unto the king thus: "That one Purusa that is seen in the Moon (and the mind), him alone I adore as the Brahman." Ajata-s'atru replied unto him thus: "Do thou not enter into a discourse with me regarding this matter. Do thou not do so. I adore this (Brahman) only as Soma (the moon), the king (of herbs) and the Atman of food. Whosoever adores him thus, becomes the Atman of food." (3)

WORSHIP OF THE BRAHMAN AS LIGHTNING

Balaki then said unto the king thus: "That one Purusa, that presides over lightning (and the

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integument), him alone I adore as the Brahman." Ajata-s'atru replied unto him thus." Do thou not enter into a discourse with me regarding this matter. Do thou not do so. I adore this (Brahman) only as the Atman installed in radiance. Whosoever adores him thus, becomes the Atman installed in radiance." (4)

WORSHIP OF THE BRAHMAN AS THE THUNDER-CLOUD

Balaki then said unto the king thus: "That one Purusa that presides over the thunder-cloud (and the ear), him alone I adore as the Brahman." Ajata-s'atru replied unto him thus: " Do thou not enter into a dis- course with me regarding this matter. Do thou not do so. I adore this (Brahman) only as the Atman of sound. Whosover adores him thus, becomes the Atman of sound." (5)

WORSHIP OF THE BRAHMAN AS ETHER

Balaki then said unto the king thus: "That one Purușa that presides over ether, (both external and internal), him alone I adore as the Brahman." Ajāta- s'atru replied unto him thus: "Do thou not enter into a discourse with me regarding this matter. Do thou not do so. I adore this (Brahman) only as the full and the functionless. Whosoever adores him thus, is render- ed affluent, with plenty of children and the wealth of cattle, such being unattainable without such adoration. His progeny does not cease to exist before the proper time." (6) 21

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WORSHIP OF THE BRAHMAN AS AIR

Balaki then said unto the king thus: "That one Purușa that presides over Air (and the vital principle), him alone I adore as the Brahman." Ajata-s'atru replied unto him thus: "Do thou not enter into a dis- course with me regarding this matter. "Do thou not do so. I worship this (Brahman) alone as Indra (the supreme Lord), whom none can baffle in his onward march and whose hosts are unconquerable. Whosoever adores him thus, becomes victorious, unconquerable by his foes and also wins even otherwise." (7)

WORSHIP OF THE BRAHMAN AS FIRE

Balaki then said unto the king thus: "That one Purușa that presides over fire (and speech), him alone I adore as the Brahman." Ajata-s'atru replied unto him thus : " Do thou not enter into a discourse with me re- garding this. Do thou not do so. I adore this (Brahman) only as that which gives no quarter to the enemy. Who- ever adores him thus, becomes one who gives no quarter to the enemy." (8)

WORSHIP OF THE BRAHMAN AS WATER

Balaki then said unto the king thus: "That one Purușa that presides over water (and the seminal fluid), him alone I adore as the Brahman." Ajata-s'atru replied unto him thus: "Do thou not enter into a discourse

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with me regarding this matter. Do thou not do so. I adore this (Brahman) only as the Atman of names. Whosoever adores him thus becomes the Atman of names "-So far we have dealt with the presiding deities. Henceforward we deal with what relate to the Atman. (9)

WORSHIP OF THE PURUSA OF THE REFLECTED IMAGE

Balaki then said unto the king thus: "That one Purusa that presides over the polished mirror (sword and the like and what is in the heart), him alone I adore as the Brahman." Ajata-s'atru replied unto him thus : " Do thou not enter into a discourse with me regarding this matter. Do thou not do so. I adore this (Brahman) only as the reflected image. Whosoever adores him thus is born in his progeny as his own reflected image and not as a distorted image of his." (10)

WORSHIP OF THE PURUSA OF THE ECHO

Balaki then said unto the king thus: "That one Purușa that presides over the (sound and its) answering echo, him alone I adore as the Brahman." Ajāta-s'atru replied unto him thus : " Do thou not enter into a dis- course with me regarding this matter. Do thou not do so. I adore this (Brahman) as the inseparable double. Whosoever adores him thus, attains his inseparable partner (wife) and becomes possessed of his double." (11)

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WORSHIP OF THE PURUSA OF SOUND

Balaki then said unto the king thus: "That one Purușa that presides over sound having the neutral, general tone, (as well as the even tenor of one's lifetime), that alone I adore as the Brahman." Ajata-satru replied unto him thus: "Do thou not enter into a discourse with me relating to this matter. Do thou not do so. I adore this (Brahman) only as the tenure of life. Whosoever adores him thus (as the chief Prāna presiding over one's tenure of life), neither he, nor his progeny faint before the appointed time." (12)

WORSHIP OF THE PURUSA OF DARKNESS

Balaki then said unto the king thus: " That one Purusa that presides over shadow (darkness), that alone I adore as the Brahman." Ajata-s'atru replied unto him thus: " Do thou not enter into a discourse with me relating to this matter. Do thou not do so. I adore this (Brahman) only as death. Whosoever adores him thus, neither he, nor his progeny, meet with their death before the appointed time, (before the full span of life allotted to them is over)." (13)

WORSHIP OF THE PURUSA OF THE BODY

Balaki then said unto the king thus: " That one Purușa that is manifest in the body, him I adore as the Brahman." Ajata-s'atru replied unto him thus: "Do

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thou not enter into a discourse with me regarding this matter. Do thou not do so. I adore this (Brahman) only as the Praja-pati (the creator of offspring). Who- soever adores him thus, flourishes with his progeny and cattle." (14)

WORSHIP OF THE PURUSA IN THE SLEEPING STATE

Balaki then said unto the king thus : "That one Atman that presides (over sleep) as the Prajña (and the Is'vara), wherein (the Jiva) functions through sleep, him I adore as the Brahman." Ajata-s'atru replied unto him thus: "Do thou not enter into a discourse with me regarding this matter. Do thou not do so. I adore this (Brahman) only as king Yama (the con- troller). Whosoever adores him thus, for his attain- ment of excellence over all, (the entire phenomenal world) is brought under his control." (15)

WORSHIP OF THE PURUSA OF THE RIGHT EYE

Balaki then said unto the king thus: "That one Purușa that presides over the right eye (and the face), him I adore as the Brahman." Ajata-s'atru replied unto him thus: "Do thou not enter into a discourse with me regarding this matter. Do thou not do so. I adore this (Brahman) only as the Atman of names, as the Atman of fire and the Atman of radiance. Whosoever adores him thus, becomes the Atman of all these." (16)

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WORSHIP OF THE PURUSA OF THE LEFT EYE

Balaki then said unto the king thus: "That one Purușa that presides over the left eye (and the subtle essence), him alone I adore as the Brahman." Ajāta- s'atru replied unto him thus: " Do thou not enter into a discourse with me regarding this matter. Do thou not do so. I adore this (Brahman) only as the Atman of truth, as the Atman of light and as the Atman of lightning. Whosoever adores him thus, becomes the Atman of all these." (17)

THE METHOD OF IMPARTING THE KNOWLEDE OF THE ATMAN TO ONE IGNORANT OF THE ATMAN

Then the sage Balaki, after dwelling upon all that he had himself studied, verily remained silent, (with his face shorn of its brightness and resembling the moon on the New-moon day). Ajata-s'atru spoke unto him thus: "Thus far only canst thou discourse, O Balaki ! I believe thou hast nothing more to add ". Balaki replied unto him thus: "Only thus far do I know, O King!" Ajata-satru then said unto him, "In vain indeed, didst thou say unto me,-" I shall presently expound unto thee the Brahman". (Thou doest not apparently know even the Apara-brahman, through which alone the Para-brahman could be attained. It is sheer presumption on thy part to have said so.)" He further added, "O Balaki! What stands as the maker, (the prime cause of the functioning) of these

THE KAUŞĪTAKI-BRĀHMAŅOPANIȘAD 167.

Purușa-s, (the groups of organs of perception and action, such as of speech and the like), of this prime cause, itself standing apart from the rest, the control of the functioning or the non-functioning of those organs is the work. The Atman of such character, ought to be verily realized through the groups (of organs, such as of speech and the like), (as that which controls their functioning and reveals the presence or absence of such functioning, as that which forms the basis of all false attributions and that which remains after the negation of such attributions, as the unlimited and peerless Brahman alone.") Thus addressed by the king, Balaki thereafter approached him (Ajata-s'atru) with sacred fuel in his hand, (for the attainment of the Brahman through the realization of the A-para- brahman), saying, "May I approach thee, (as thy pupil)." Thereupon Ajata-satru said unto him, who had approached him in accordance with the prescribed usage, thus : " That a Ksattriya should initiate a Brah- maņa into the knowledge of the Brahman, would, I take it, be running counter to the accepted procedure. (As thou hast however approached me with the request), thou art welcome. (To avoid running counter to the ... injunctions of the S'astra and the rules of Dharma, do thou thyself stand in the place of the Acarya, O Brah- mana !) I shall cause the knowledge of the Brahman to be made known unto thee, (through the acquisition of which the transcendent Brahman will be realized by thee.") (Having said so, Ajata-s'atru, with becoming modesty, took Balaki by both hands and set out with

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him. Somewhere on their track, they came near a sleeping Purușa (person). Then Ajata-s'atru called out the sleeping one by these names, thus: "O thou, pro- digious one, O thou clad in white garment, O king Soma!" (Though called out thus) the sleeper (did not respond, but) lay silent. (Then) the king pushed the sleeper with a stick. Only thereafter did he (that lay asleep) rise up. Ajāta-s'atru then spoke (to Bālāki) thus : "O Balaki ! Where did the Purusa reposing in the body of the sleeper lie all the while ? Where was he, the producer of the act of sleeping (before he at- tained the embodied state?) Again, for what reason has he returned once again to the embodied state ?" Balaki did not know (either to answer these questions or to interrogate Ajata-s'atru on) the two other obvious questions, (vis., "What is the real nature of the Purusa that went to sleep?" " For what transgression did he take to worldly existence?" These two questions did not suggest themselves to him, as they were evidently beyond the pale of his intelligence. Hence Ajata-satru proceeds to throw light on them, in keeping with his promise, that he would cause Balaki to be enlightened on the Brahman). (18)

THE THOROUGH PENETRATION INTO THE ENTIRE BODY, OF THE ATMAN

Then Ajata-s'atru said unto him (Balaki) thus : "O Balaki ! when the Purusa abiding in the body lay asleep, wherein did he exist before ? Again, for what

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reason did he come back? (The answer is this) : There are certain Nadi-s of the heart, known as the Hita-s. Proceeding from the heart these Nadi-s, (with their ramifications), pervade the entire physical body, be- coming as fine as a hair, divided into a thousand parts, and stand (distinguishable) through the minute shades of difference in their colours, such as tawny, white, dark, yellow and red, owing to their being filled with bile, phlegm, and the like. When the sleeping sentient principle, the Kuța-sthatman, does not experience any dream whatsoever, then this (sentient principle of the Kuța-sthatman) stands dissolved and attains identity with the chief Prana, (the active vital principle), thus leaving the chief Prana alone to remain single. So also the organ of speech along with all names enters into the chief Prana. The eye with all forms enters into it, the ear with all sounds enters into it, and the mind with all its ideations enters into it. When the Kūța-sthatman (the sentient principle) is roused again and becomes endowed with the power of the roused Jīva, then, even as sparks issue out of fire, even so, from this Atman as well as the chief Prana, all the subordinate Prana-s, such as the organ of speech and others, will once more resort to their respective spheres of functioning, such as the mouth and the like, with a view to attain perfect knowledge. From these sub- ordinate Prana-s issue forth their respective presiding deities. From the presiding deities again come into being the worlds. Even as a razor enclosed in its case occupies it only to issue forth once again therefrom, 22

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even as the Visvam-bhara, (the sentient principle yoked to the chief vital principle), enclosed within the Sthula- s'arīra, (the physical body), pervades it entirely only to function therefrom, even so the Prajñatman, (the Atman of pure sentience alone), inhering in the three S'arīra-s (the physical, mental and potential bodies), verily becomes firmly established therein, right through the hairs and the nails, (typifying the seventeen indices of the potential body). (19)

THE ATTAINMENT OF VIDEHA-MUKTI, THROUGH THE REALIZATION OF THE ATMAN

Wise men see this Prajñatman, (the Atman of the pure sentient principle), (that is inherent in the physi- cal bodies superimposed on the Atman in their collective aspect), as the real form of the innermost Atman non- differentiated from the Paramätman. Even as the sub- jects of a realm follow the lead of one who excels them all in capacity and attainments, as their king, even as the sage, well versed in the Veda-s and well behaved, eats only in the company of men of right qualities, moral excellence and high pedigree (and not of those of inferior status in these respects), even as men of spiritual and moral excellence cause only a person of equal status in all respects to eat in their company, and only by doing so attain increased prosperity, (even so, it is only through the negation of the false attributes relating to the phenomenal world, superimposed on the Brahman through sheer ignorance, wise men cast their

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eyes in the direction of the Brahman and simultaneously with the direct perception of the Brahman, attain the state of disembodied aloneness, which alone is the primary fruit of all sacrifices). As long as Indra did not come to realize that perfect knowledge of the real character of his own Atman is the primary fruit of the hundred sacrifices performed by him, so long the Asura-s (the powers of darkness), with their demoniacal tendencies begotten of ignorance, vanquished him in battle. When he came to realize, through the perfect knowledge derived from the study of the S'astra-s relating to the Brahman and the grace of his Guru, that the primary fruit of sacrifices is the Brahman, which is no other than the Atman, the very next moment, having conquered Virocana and other Asura-s, by a combination of his strength and skill, reached the height of sovereign- power and attained the imperial diadem of Svarga, with a radiance all his own, as the primary fruit of his hundred sacrifices. Whosoever knows thus, whosoever knows thus, he verily attains (as the primary and secondary fruits of his rituals) eminence over all beings, and reaches the height of sovereign-power and over- lordship, with a radiance all his own, viz., the state of disembodied alone-ness known as Videha-mukti. (20)

THE GARBHOPANIŞAD

[This Upanisad, which is the seventieth among the 108 Upanişad-s, and forms part of the Krsna-yajur- veda, deals with the pre-natal and post-natal characteris- tics and functions of the human body, institutes a comparison between the body and a sacrifice and winds up with pointing out the supreme necessity for attaining final emancipation.]

APHORISM DESCRIPTIVE OF THE BODY

(What is) of the character of the five (elements), what is continuously engaged in the five (functions), what resorts to the six (kinds of savoury food, stand- ing as it does in need of pabulum for its sustenance), what harbours the six qualities intimately connected with it (which are not conducive to its well-being), what contains the seven Dhatu-s (primary humours), what is provided with the three Yoni-s (excretory receptacles), and what is built of the four different kinds of food (assimilated by it), that, (they know) as the body. (1)

THE BODY OF THE CHARACTER OF THE FIVE ELEMENTS

For what reason (is it said to be) of the character of the five? (Because the five elements), earth, water,

THE GARBHOPANIŞAD 173 fire, air and ether (enter into its composition). In this body, of the character of the five, which is earth, which is water, which fire, which air and which the ether ? In this body of the character of the five, whatever is hard is of earth, whatever is liquid is water, whatever is warm is fire, whatever (gaseous substance) moves about the body (being conveyed to and from the various cells) is air, and whatever is space enclosed in cavities is ether; so it is said. (2)

THE REMAINING ENGAGED IN THE FIVE-FOLD (FUNCTIONINGS) OF THE BODY

Therein, (in these five-fold functions), the earth- element (plays its role) in propping up, water in con- verting into a mass (and thus helping mastication, deglutition, secretion, digestion, assimilation, excretion and other vital functions), fire in the seeing of forms, air in the movements (relating to respiration, circula- tion, alimentation, evacuation and other vital functions), and ether in affording sufficient space (and full scope for all subtle vital functions). (3)

THE SEPARATE APPLICATION OF THE GROUPS OF ORGANS (OF PERCEPTION AND ACTION)

As for the separate application of the eyes and the ears, the eyes are employed in the perception of form; (the ears in the perception of sound) ; the tongue (in the perception of taste); (the other two organs of

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perception, viz., the integument and the nose, are to be understood, by implication, as being employed in the perception of touch and smell respectively). The genitals (are beside themselves) in the enjoyment (of sexual pleasure). (The anus, the hands and the feet are to be understood, by implication, as having evacua- tion, grasping and locomotion as their respective func- tions). In the Apāna (vital air), (the power of) evacua- tion (is vested). (In the Prana and other vital airs, should likewise be understood, by implication, their respective powers as being vested). (The Jīva, the controller of the inner senses) cognizes, through the intellect and wills through the mind. (Thought and individuality should likewise be understood, by implica- tion, as discharging their respective functions of reason- ing and misconception). Similarly, (the Jīva) gives articulate expression to thoughts through the organ of :speech. (4)

THE RESORT TO THE SIX BY THE BODY AND THE HARBOURING OF THE SIX QUALITIES INTIMATELY CONNECTED WITH IT

On what account (is it said to) resort to the six ? (Because it experiences the six different kinds of tastes), sweet, acid, saltish, pungent, bitter, and astringent, (through the various kinds of food of these savours for its sustenance), it is so known. [It is reputed to be harbouring the six qualities connected with it intimately, because it is liable to be affected by the group of six

THE GARBHOPANIȘAD 175

qualities not conducive to its well-being, viz., lust,. anger, greed, infatuation, pride and spite, or the six states, viz., existence, birth, growth, development, decay and destruction.] (5).

THE SEVEN DHATU-S OF THE BODY

Şadja, Rsabha, Gāmdhāra, Madhyama, Pancama, Dhaivata, and Nişāda : these are the seven designa- tions of the countless agreeable (concordant) and disagreeable (discordant) sarīra-sounds, (that are dis- tinctly produced by the tongue, the palate and other seats of sounds, and usually known as the Svara-s (musical notes,) (Sa, Ri, Ga, Ma, Pa, Dha, and Ni), consisting of innumerable varieties and yet comprised in the seven kinds (designated above). White, Red, Black, Smoke-coloured, Yellow, Tawny and Pale-white,. these are (the colours of) the seven Dhatu-s (primary humours), (having their origin in the various Nadi-s (ducts), such as of Vata (wind), Pitta (bile), S'leșman (phlegm) and the like and having those Nadi-s as their resting places). Wherefore (is this so) ? (Bearing on these seven Dhatu-s, through the increased potency of these seven Dhatu-s, due to the conjunction of the sperm and the ova of the male and the female respect- ively, there takes place conception. How does this happen ?) When various objects of sensual pleasure are within easy reach of Deva-datta, (any person), there spring up in his mind the desires for their enjoy- ment. The relish for these objects of pleasure is very

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much akin to the relish (for the various kinds of food), which is of six kinds, (sweet and others as aforesaid). From the (food with the six kinds of) tastes (partaken and well-digested by the Jatharagni, animal heat of the belly), (a percentage of that is transformed into) blood. From the blood (thus formed, a percentage contributes to the growth of) flesh. From the (essential part of the) flesh, (a percentage goes to increase the) fat. From the (essence of the) fat, (grown out of the digested food, tendons and ligaments, and from the tendons and ligaments) bones (have their growth). From (the essence produced by the cluster of) bones, marrow (is formed). From that marrow, (by further elaboration, is formed) the seminal fluid (of males and the menstrual fluid of females) and from the conjunc- tion of the two fluids (in the womb of the female placed in the region of the belly), there is brought about pregnancy, (which) gets rooted in the interior (of the womb). Vital warmth (springs up) in the (interior of the cavity of the) womb and the belly. In the seat of the warmth (in the triangle of the Muladhara, navel region) bile (is secreted). In the seat of the bile (in the Svadhișthāna), the Prāņa (vital air) (flows). In the seat of the Prana vital air, (the interior of) the thorax (is established). (Thus by the conjunction of the warmth, the bile and the Prana vital air, the foetus gets a firm basis in the interior of the belly). (The foetus that is formed) by the conjunction (of the male and the female), at the proper season ordained by Praja-pati (the creator), (becomes well-established

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in its career). (The foetus formed by such conjunction at other times, does not become well-grounded). (7)

THE CHANGE IN THE ASPECT OF THE EMBRYO- FROM MONTH TO MONTH

The embryo lying (in the womb of the female) for a (day and) night is a confused mass. Remaining for seven days it assumes the form of a bubble. After an interval of a fortnight, it becomes a mass and after a month from the day of conception, it hardens. In the course of two months it develops the region of the head. In the course of three months, the region of the feet is formed. Then, in the fourth month, the region of the belly and the hip is formed. In the fifth month the back-bone (vertebral column) is formed. In the sixth month, the 'nose, the eyes and the ears are formed. In the seventh month the embryo quickens with life. In the eighth month it becomes fully equipped in all respects. (8)

THE FACTOR THAT DETERMINES THE DIFFEREN- TIATION INTO THE MALE, FEMALE OR OTHER CHARACTER (OF THE OFFSPRING)

Out of the preponderance of the father's semen (the offspring) becomes a male. Out of the preponder- ance of the seed of the mother are generated females. Out of the equipoise of the seeds of the two, (the off- spring) becomes a eunuch. If, at the time of the con- fluence of the seeds, the parents should be of agitated 23

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minds, the progeny would become either blind or crip- pled or hunch-backed or stunted in growth. Should the couple be afflicted with (Apana) vital-air-trouble at the time of copulation, the semen enters the womb of the female in two parts and in consequence, twins are conceived in the womb of the woman. (9)

CAPACITY TO KNOW PREVIOUS AFFAIRS IN THE EIGHTH MONTH OF THE JIVA'S PRE-NATAL EXISTENCE

(The Jiva, in the eighth month of its stay in the womb of its mother) in conjunction with the Prana of the character of the five vital airs, (Praņa, Apana, Samāna, Udana and Vyana), which conditions its ex- istence, acquires the capacity to know its past affairs, (experienced during its previous incarnations). Similarly with its essential features amplified by the spirit of the Prana of the five-fold character, it conceives of the imperishable Atman of the character of the Om-kara (in the attitude, "I am this Atman)," through perfect knowledge and meditation, (as if endowed with the powers of sentient action, knowledge and volition). Having thus identified the monosyllabic " Om," (with the Atman), (the Jiva) sees in the body the eight Prakrti-s derived thereform (viz., earth, water, fire, air, ether, the mind, the intellect and individuality) and the sixteen changes, (commencing from the "Praņa', and ending with "Naman", detailed as the sixteen Kalā-s in the Pras'nopanișad). (10)

THE GARBHOPANIȘAD 179

THE REMEMBRANCE BY THE JIVA OF HIS PREVIOUS INCARNATION, IN THE NINTH MONTH OF HIS PRENATAL EXISTENCE

(The body) of this embodied (Jiva) then becomes fully possessed of all its characteristics in the ninth month (of its prenatal existence). He (the Jīva) re- members the series of his previous incarnations. The series of Karma (actions) completed and not com- menced (during previous incarnations) are clearly manifest (to such Jiva). He recognizes the auspicious and the inauspicious (nature of such) Karma (actions). (11)

THE WAILING OF THE JIVA CONSEQUENT ON HIS COMING TO KNOW OF HIS PREVIOUS KARMA

Alas! Several thousands of sources of birth having been seen by me, having been experienced by me during my stay there in my previous incarnations, several kinds of food appropriate to those incarnations have been consumed by me. Various pairs of breasts have suckled me. There is death again to one who is born. There is birth again to one who dies. Alas ! (ever prone to the six forms of existence (viz.,) being, birth, growth, ripening, waning and perishing and, (what is worse), drowned in the ocean of misery, I do not at all see the expedient (to be employed by me for rescuing myself from this miserable plight). Should I ever manage to get out of this sorry situation of being born

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of a Yoni (source), over and over again, I will surely seek shelter in Kapila's system of Sämkhya-yoga, which brings about the destruction of misery and bestows the fruit of liberation [(or) in the Samkhya-yoga (of the perception of the peerless Brahman alone, wherein it is difficult to eradicate the doubt arising from ignor- ance relating to the existence of things apart from the Atman, which are really of the form of peerless non-existence, on the one hand, and of the Brahman, which is the result of the negation of everything apart from it and is of the form of peerless existence, on the other hand, as to whether there is, or there is not, the inter-relation between each other, of the manifestation and what it manifests, the all-pervading one and what it pervades, or the one support and what it supports)], which brings about the destruction of the misery (of ignorance) and bestows the fruit of liberation (on the seeker, who becomes the Brahman alone, simultane- ously with the dawning of the knowledge, that there is nothing apart from the Brahman). Should I ever manage to get out of this miserable situation of being born of a Yoni over and over again, I will surely seek shelter in Mahes'vara, as the great Guru of mine, who will bring about the destruction of my ignorance of the Ätman and grant me the rare boon of that exquisite state of Videha-mukti, (liberation in a disembodied state of aloneness, through my remaining as the Brahman alone). Should I ever manage to get out of this miserable situation of being born of a Yoni over and over again, I will surely seek shelter under that

THE GARBHOPANIȘAD 181 Great Lord (possessed of the six qualities of over-lord- ship over the entire universe, valour, fame, wealth, knowledge and detachment), Narayana, the radiant dis-peller of the ignorance of the Atman, Janardana, who will bring about the destruction of my ignorance of the Atman and grant me the rare boon of that ex- quisite fruit of Videha-mukti, through my remaining as the Brahman alone. In consequence of whatever Karma of an auspicious or inauspicious nature that has been done by me, for the sake of my wife, children and other kith and kin, enjoying the fruits of such action for eons, in the Svarga (celestial) and the Naraka (infernal) regions, all alone, and, what is more unendurable than all that, in the seething cauldron of the hell of a mother's womb, over and over again, I pine away with sorrow all alone, while those whom I nourished and protected, viz., my wife, children and relations, have gone away, each seeking his or her own course, sharing only the fruits of my actions and not my sufferings. (12-17)

REMEMBRANCE OF ONE'S PREVIOUS CAREER ON COMING INTO THIS WORLD

The fully developed foetus, (which has bewailed in the aforesaid manner, while abiding) in hundreds of women's wombs (and getting disgusted on that ac- count), on reaching the orifice of the genitals, with its head down and its feet projecting upwards, (in the manner of a sinner dropping from hell,) tormented on

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all sides by the pressure of the mechanism of the female organ of generation, at the time of parturition, is born into this world, with the greatest suffering and at that very moment, is touched by the all-pervading air. Then it does not remember the auspicious and inauspicious actions, which have been the cause of its frequent incarnations and deaths and the like. (18)

ENUNCIATION OF THE TRI-MALA AND OTHER CHARACTERISTICS OF THE BODY

Wherefore is the S'arira so known? [The word "S'arīra", literally means " what is shattered " (by the several states, beginning from infancy and ending with old age). How is this shattered ? As it is possessed of the three Mala-s and the three Yoni-s, it is so. Whence are the three Mala-s, (filths)? They arise from the union of the filthy parts of the male and the female and the sperm and ovum generated therefrom respect- ively. The three Yoni-s are plants yielding nutrient food, (when ripe), the male and the female, that contri- bute to the generation of the body.] (Herein abide the three fires), the Jñanägni, (the inner senses, that are the channels of the fire of knowledge), the Dars'anagni, (the organs of preception, such as the eye), and the Kosthāgni, (the abdominal fire), (that make the body as it were a fit place for the performance of a sacrifice, with its three fires, the Daksina, the Garha-patya, and the Ahavaniya, corresponding to the three fires of the body). Of these the Kosthagni, (the abdominal fire),

THE GARBHOPANIȘAD 183

(in conjunction with the Prana and the Apāna vital airs), indeed causes the four kinds of food, Asita, Pita, Lehya, and Cosya, to be well digested (and thereby maintains the sound health of the body, so as to enable the organs of perception and action to perceive forms and discharge their other functions, and the inner senses to function properly and help in the acquisition of per- fect knowledge relating to the real existence). [That which is well masticated and swallowed is Asita. That which is drunk at a gulp, after being thoroughly agitated by the tongue is Pita. That which is licked or sucked by the tongue pressed against the palate and absorbed is Lehya. That which is chewed by the teeth, after being cut into pieces and the sapient juice extracted therefrom is swallowed, while the refuse is spat out, that is the Cosya.] The Darsanagni enables the body to perceive forms and the like. [The Jñānāgni, (the inner senses, through which all knowledge is derived 'and the faggot of ignorance is completely consumed), enables the Jiva to find out, what is auspicious and what is inauspicious]. (19)

THE ACQUISITION BY THE BODY OF THE ESSENTIAL CHARACTER OF A SACRIFICE

Therein (in the body, wherein is harboured fire of the three kinds aforesaid), there are three seats. In the heart is the Daksināgni. In the belly is the Garha- patya. In the mouth is the Ahavaniya. Placing the intellect of the sacrificer in the position of his wife,

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his contentment as his Dīksā, (sacrificial vow), his organs of perception as the sacrificial vessels, (ladle and the like), his crest as the sacrificial jar, his hair as the Darbha-grass, his mouth as the interior of the sacrificial ground and the sixteen lateral teeth (of the sacrificer), the one hundred and eight seats of Marman-s (vital parts, such as the temples and the like), similarly the one hundred and eighty joints (of the bones), the one hundred and nine tendons, (such as in the interior of the Ida, the Pingala and other Nadī-s), and the eight thousand crores of hair-follicles, (as the Rtvic-s, priests officiating at the sacrifice and the assemblage of guests gathered thereat): (the Yogin, who conceives in the manner aforesaid, becomes liberated through perfect knowledge acquired through his mind, rendered pure in virtue of his devotion to the mental sacrifice). (20)

ENQUIRY INTO THE MEASUREMENTS OF THE BODY

The heart measures eight Pala-s, and the bile in the body a Prastha, (thirty-two Pala-s). The measure of the phelgm is one Adhaka (of sixty-four Pala-s). The semen in the body measures one Kudupa, (four Pala-s). The adipose tissue measures two Prastha-s, (of thirty- two Pala-s), while the measure of the urine and faeces is only two Maha-prastha-s, (sixty-four Pala-s) and is in proportion to the water drunk. [The concatination of these, which is the product of the union of the male and the female, this body, described as of the character of the five elements and so on, should by no means be looked

THE GARBHOPANIŞAD 185

upon by the seeker after liberation as the Atman, or as relating to the Atman. "This body," says the S'ruti, "is produced by copulation alone, devoid of the right perception and without happiness; has had its exit through the urinary passage of the female; is built of bones; besmeared with flesh; sheathed in the integu- ment; filled with urine, faeces, wind, bile, phlegm, marrow, fat, lymph and various other kinds of filth. Of what avail are the enjoyments of the objects of lust and desire, to one abiding in such a body?" "The conviction, "I am of the body," after all assumes the position of the thread of Kala (time), (or of the God of death, which may at any time snap) and is after all a trap laid by the billows of the ocean, which may engulf one at any time". He who knows thus, re- mains as the Brahman alone, simultaneously with the dawning of the knowledge, that what results from the negation of what is wrongly attributed to it, as a result of ignorance and its concomitants, is the peerless Brah- man alone.] (21)

SUMMING UP

This lore relating to Liberation, revealed by the great Seer, Paippalada, (son of Pippalada), as the supreme asylum, draws to a close. This lore relating to Liberation, revealed by the great sage, Paippalāda, as the supreme asylum, draws to a close-Thus the Upanișad. (22)

24

THE NIR-ALAMBOPANIȘAD

[This Upanisad, which is the Thirty-fourth of the 108 Upanisad-s, and forms part of the S'ukla-yajur- veda, deals with whatever has to be realized by persons that are ignorant of the real nature of the peerless, non- determinate Brahman, after framing a set of all possible questions relating to the exalted state of the Brahman and answering them seriatim, in the form of an im- aginary dialogue between an uninstructed Chela and his Guru, for the regeneration of mankind in general.]

THE FORTY-ONE QUERIES

With a view to the complete eradication of all the evils that beset ignorant folk, after apprehending, in advance, what sort of instruction they (stand in need of and) should be given, I shall presently deal with all that, (by framing a set of possible ques- tions covering the entire range of their require- ments and answer them). What is the Brahman? Who is Is'vara? Who is the Jiva ? What is Prakrti, (primordial substance) ? Who is the Paramatman? Who is Brahman (the creator)? Who is Visnu ? Who is Rudra? Who is Indra ? Who is S'amana (the final

THE NIR-ALAMBOPANIȘAD 187

dispenser) ? Who is Surya, (the Sun)? Who is Candra (the moon) ? Who are the Sura-s (celestial beings) ? Who are the Asura-s (demoniacal beings) ? What are the Pisaca-s (evil spirits) ? What are men ? What are women ? What are animals and the lower orders of animate beings? What is (the lowest order of) inert crea- tion ? What are Brahmana-s and other classes ? What is Jati, (division based on birth ?) What is Karma, (cere- monial observance of the right kind) ? What is A-karma (the opposite of the right kind of Karma) ? What is knowledge ? What is ignorance? What is happiness ? What is misery? What is Svarga (heaven) ? What is Naraka (hell) ? What is bondage ? What is liberation ? Who is the Guru, (worthy of being resorted to) ? Who is the S'isya, (disciple of the right type) ? Who is the knower (of the truth) ? Who is the fool (full of delusion) ? What is the Asura, (demoniacal proclivity) ? What is penance? What is the highest abode ? What is worthy of being grasped ? What is unworthy of acceptance ? Who is the ascetic ?- After raising these points for determination, (the Upanisad) deals with them seriatim, (in the form of an imaginary dialogue between a Chela and his Guru). (1-2) THE REAL FORM OF THE BRAHMAN

(Query): "What is the Brahman ?" (Answer) : "That which manifests itself (in the eyes of ignorant folk) as the egg-like spheroid of ignorance, (macrocosm), prodigious in size, embracing (the subtle A-vyakta), the

188 THE SAMANYA VEDANTA UPANIȘAD-S

Mahat, the Aham-kara and the like, and of the character of (the five elements), earth, water, fire, air and ether and the variants thereof, (evolved by quintuplication), and also as the Brahma-loka and other worlds, attain- able as the fruits of Karma, (observance of austerities), and Jñana, (i.e., Upāsanā, resort through meditation), as well as the understanding aright of the highest end and aim of human existence; that which, (in the eyes of the knowers of the Brahman), is devoid of a second to match, which is released from all kinds of Upadhi-s (limitations), while yet invested with all the powers of such Upadhi-s (limitations), (in addition to its own), which has neither beginning nor end, (not being subject to either creation or dissolution), which is connoted by the terms, pure, auspicious, tranquil, devoid of attri- butes and the like, (for the reason that it is bereft of rhythm, mobility and inertia, which are the character- istics of all impure, inauspicious and changeful pheno- menal existence) and at the same time incapable of being described in that manner, and which remains as . exquisite sentience alone, that is the Brahman." (3)

THE REAL FORM OF IS'VARA

(Query): "Who is Isvara?" (Answer): "The non-determinate Brahman alone, which, after assuming its own (Is'varatva), creative energy, that may be special- ly designated as the (Mula-)prakrti, creating, (apart from itself), the Loka-s, (the endless crores of Macro- cosms), entering therein as the Antar-yamin (immanent

THE NIR-ĀLAMBOPANIȘAD 189

in all) and controlling the intellect and other inner senses of all beings, from Brahman (down to the lowest order of animate creation), is the Is'vara." (4)

THE REAL FORM OF THE JIVA

(Query) : "What is the Jīva ? " (Answer) : "The Jīva, (that is indicated by the syllables), "So'ham," ("He am I"), is the one absolute (Brahman) alone, which,. owing to false attribution, is regarded as (the Viraj), the sum-total of gross phenomenal existence, represented, through the world of names and forms, as Brahman (the creator), Vișnu (the sustainer), Isana (the des- troyer), Indra (the enjoyer of celestial bliss and the leader of the gods) and others (of each one of the myriads of macrocosms), in the attitude, "I am the sum-total of all gross forms of phenomenal existence". That " I," the Jiva, though the one (Brahman alone), becomes split into myriads, through the differentiating. influence of (the subtle inner senses of the character of ignorance, operating from within) the body, (from the moment that the Jiva is conceived as commencing his so-called separate existence in an embodied state)." (5),

THE REAL FORM OF THE PRAKRTI

(Query): "What is the Prakrti ? (Answer) : " The creative energy (inherent in the Brahman alone), which is of the form of the intellect possessed of the special skill to create diverse wonderful worlds, from out of

190 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

the Brahman alone, that is the Prakrti, (very much akin to the power of attraction inherent in a piece of magnet, in the immediate presence of a piece of iron)." (6)

THE REAL FORM OF THE PARAMATMAN

(Query) : "Who is the Paramatman ? " (Answer) : "The Paramatman is the Brahman alone, manifesting itself, (without a counterpart), as distinctly apart from the body and other (gross forms), (simultaneously with the dawning of the knowledge of which, all perceptions, from the individual body on to the (subtle) A-vyakta, (indistinct chaos), meet with their negation." (7)

THE BRAHMANHOOD ALONE OF BRAHMAN (THE CREATOR) AND OTHERS

He, Brahman (the creator), He, Vișnu (the sus- tainer), [He, Rudra, (the destroyer)], He, Indra (the leader of the celestials), He, S'amana (the final dis- penser), He, Sūrya (the Sun), He, Candra (the Moon), they, the Sura-s (the celestials), they, the Asura-s (the demoniacals), they, the Pisaca-s (evil spirits), they, the men, they, the women, they, the animals and others, that, the inert order of creation, they, the Brahmana-s and other classes, all this is verily the Brahman, (in the eyes of the knower of the Brahman). In this (peer- less state of pure sentience), there is no diversity of

THE NIR-ALAMBOPANIȘAD 191

existence at all, (such as of those commencing from Brahman and ending with the Brahmana-s, as afore- said). (8, 9)

THE REAL FORM OF JATI, (DIVISION BASED ON BIRTH)

(Query): What is Jati, (division based on birth) ?" (Answer) : " Neither of the (colour of the) skin, nor of blood, nor of flesh, nor of bone, nor of the Atman (person) is the division based on birth. Division based on birth is a convention, having its origin from every- day transactions." (10)

THE REAL FORM OF CEREMONIAL OBSERVANCE OF THE RIGHT KIND AND THAT OF THE OPPOSITE KIND

(Query): "What is Karma, (ceremonial obser- vance of the right kind) ?" (Answer): "Whatever austerity is performed, with the firm conviction that it is all in the interest of the Atman and in the attitude, " I perform these austerities in a disinterested manner and indifferent to the fruits thereof, through the func- tioning of the organs of perception and action, (i.e., righteous action, wherein there is little scope for the play of the individual self-consciousness of the actor),- that alone is Karma." (Query) "What is A-karma, (observance, not of the right kind) ? (Answer) : " Obser- vance aiming at the fruit, whether performed daily or

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on special occasions, such as the performance of a sacrifice, the keeping of a religious vow, undergoing severe penance, bestowing offerings and alms on cere- monial occasions, that which is of the form of bondage and is the fruitful source of reincarnations and the like, due to one's individuality in relation to the perfor- mance of the observance and the enjoyment of the fruit thereof and the like, asserting itself,-that is known as A-karma. (11, 12)

THE REAL FORM OF KNOWLEDGE AND IGNORANCE.

(Query): "What is Jñana (knowledge)? (Answer) : That which is of the form of perception and what is perceived, as a result of the control of the body and the senses, through devotion to the good and true Guru of one's choice and the study of the Vedanta, followed by reflection and repeated meditation, that which is established in the innermost recesses of the heart of all, which is generic in all, which is not subject to changes, such as are undergone by things like a pot made of earth, a piece of cloth and the like, and which is realization, through direct perception, to the effect that without the aid of the innermost sentience nothing can result from mere mental transformations,- that is Knowledge." (Query): "What is A-jñana ?" (Answer) : " The perception of artificial differences of various kinds, due to the attribution of Upādhi-s (limita- tions), such as belong to the celestials, the lower orders (of the mid-etherial regions), human beings, inanimate

THE NIR-ALAMBOPANIȘAD 193

objects, females, males, divisions based on birth, and on stages in life, bondage and liberation, unto the Brahman, which is non-differentiated and has no counterpart, which is inseparably interwoven with all, which fully pervades all, very much like the false attribution of the snake unto the rope,-that is A-jñana (ignorance)". [The attribution of "That," (Brahmanhood) unto what is " Not-that " (the An-ät- man), the attribution of "Not-that" unto what is "That", the not-knowing of the real nature of a thing is Ignorance.] (13, 14).

THE REAL FORM OF HAPPINESS AND MISERY

(Query): "What is Happiness ?" (Answer): "That state, wherein, after realizing in the attitude, " I am of the form of infinite existence, pure sentience, and unsurpassed bliss" one remains of the form of bliss alone, simultaneously with such realization there is the state that is known as exquisite happiness." [The answer to the query, "What is Misery ? " is the exact opposite of this state.] (15).

THE REAL FORM OF SVARGA AND NARAKA- (HEAVEN AND HELL)

(Query) : "What is Svarga (heaven) ?" (Answer) : " Companionship with the good is Svarga, (the celes- tial state)." (Query): "What is Naraka, (hell) ?" (Answer) : " Companionship with people that are 25

194 THE SĀMANYA VEDĀNTA UPANIȘAD-S

enamoured of the illusory pleasures of worldly exist- ence is Naraka (hell), (as it contributes to the attain- ment of the torments of hell)." (16, 17).

THE REAL FORM OF BONDAGE AND LIBERATION

(Query): "What is Bondage ?" (Answer) : "The fixed idea rooted in the mind as a result of the apprehension of the concept "I am born" and other like concepts, (which are at the root of all differentia- tion), and begotten of the (not-easily erasable) impres- sions, verily nurtured by ignorance prevailing from beginningless time, constitutes bondage. The fixed idea begotten of the false " Mine-concept ", that one's environment composed of objects of worldly existence, such as, father, mother, brother, wife, children, place of residence, pleasure-garden, corn-fields and the like, is all his own, and (the fixed idea) about the reality of the phenomenal world about him, constitutes bondage. The fixed idea born of conceit relating to one's being the actual doer (and enjoyer of his own actions) and the like, constitutes bondage. The fixed idea resulting from one's desire for the accomplishment of the eight kinds of psychic powers, such as attenuation and the like, constitutes bondage. The fixed idea relating to the fulfilment of one's cherished desires, through the adoration of deities and high-placed human beings, constitutes bondage. The fixed idea relating to the practice of the eight sub-divisions of Yoga, constitutes bondage. The fixed idea relating to the observance of

THE NIR-ALAMBOPANIȘAD 195

austerities and closely conforming to the rules of conduct prescribed for the several divisions based on birth and the several stages of life, constitutes bondage. The fixed idea relating to the character of (S'astraic and other) injunctions, the sense of security from fear (afforded by them) and the lingering doubt (as to how far they have been conformed to aright), constitutes bondage. The fixed idea relating to the knowledge of the rules relating to the per- formance of rituals, such as sacrifices, religious vows, penance, and offerings, constitutes bondage. The fixed idea of the form of the mere desire for liberation, constitutes bondage. The very occurrence of a mere fixed idea (in the mind) is a sign of bondage, (as it would induce worldly-minded-ness). (Query): "What is Liberation ?" (Answer): "The dissolution, through investigation into the eternal and transient character of things in general, of the bondage of the form of misconception, arising from considering all spheres of action giving rise to pleasure and pain, as one's own, in this transient worldly existence, is what is known as Liberation. (18-29)

THE REAL FORM OF THE GURU TO BE RESORTED TO AND THE DISCIPLE

(Query): "Who is (the Guru) worthy of being resorted to ? " (Answer) : "That Guru, who brings about the attainment (by the disciple) of the supreme sentience of the Brahman established in all bodies, is

196 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

worthy of being resorted to." (Query): "Who is the disciple (of the right type) ?" (Answer) : "He, who, by being immersed completely in the sentience of the Brahman, remains as the Brahman alone, when, through his learning, the entire phenomenal world stands completely dissolved,-that is the disciple of the right type, (and not merely the one who is head and heels immersed in realizing the import of the Bible). (30, 31)

THE REAL FORM OF THE KNOWER AND THE DELUDED FOOL

(Query): "Who is the Vidvas (knower) ?" (Answer) : "He who realizes the real form of the sentience of the Atman established in the interior of all beings, that is the knower (of the Brahman), (and not the one who has attained mere proficiency in the six Dars'ana-s) ". (Query): "Who is the deluded fool?" (Answer): "He, in whom is well established the egoistic mis-conception, that he is the performer of all observances and the enjoyer of the fruits thereof, -that is the deluded fool." (32, 33)

THE REAL FORM OF THE ASURA (DEMONIACAL PROCLIVITY)

(Query) "What is the Asura, (demoniacal proc- livity ) ? " (Answer): " The austere penance in propitia- tion of the celestials, Brahman, Visnu, Isana, Indra,

THE NIR-ALAMBOPANIȘAD 197

Varuņa and others, prompted by the desire for worldly affluence, wherein (the performer of the penance) causes great distress to the Atman within himself, through fasting, prayer, and offering of oblations to the sacrificial fire and through other austerities involv- ing the outburst of violent passion, hatred, cruelty, pride and other vicious qualities,-that is the Asura, (demoniacal proclivity "). (34)

THE REAL FORM OF TAPAS (PENANCE)

(Query): "What is Tapas (penance) ?" (Answer): "The parching up of the feeling of uneasiness, which is the seed, out of which springs forth the volition for the gratification of one's desires of the form of the affluence of Brahman and other gods, by the fire of the direct realization, that the Brahman alone is the real existence, while the phenomenal world is false,- that is known as Tapas (penance)". (35)

THE REAL FORM OF PARAMA-PADA-(THE SUPREME SEAT)

(Query): "What is the Parama-pada, (supreme seat)?" (Answer) : "The state of (remaining alone as) the Brahman, the eternal and the ever-emancipated, which is infinite existence, pure sentience, and unsur- passed bliss, which by far transcends the chief Prāņa (vital principle), the organs of perception and action and the inner senses (the mind of volitions, thought,

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intellect and individuality), the three Guna-s, (rhythm, mobility and inertia) and the like, (as a result of the negation of the states of ignorance of the character of falsehood, non-sentience and misery),-that is known as the Parama-pada, (the supreme seat)." (36)

THE REAL FORM OF WHAT IS FIT TO BE GRASPED AND WHAT IS UNWORTHY OF ACCEPTANCE

(Query) : "What is fit to be grasped ?" (Answer) : "The peerless, real form of pure sentience alone, which is devoid of the Upadhi-s (limitations) of space, time, and substance,-that is known as what is fit to be grasped." (Query): "What is unworthy of acceptance ?" (Ans- wer) : "The mis-conception about the reality of the existence of the phenomenal world, which is within the range of the intellect and the other organs of perception and action and is influenced by Maya (Illusion), which is apart from the real form of the Brahman,-that is what is unworthy of acceptance." [That is to say, those that are desirous of grasping the Brahman, should give up the pursuit of whatever is apart from the Brahman and is subject to the influence of Māya.] (37-38)

THE REAL FORM OF THE SAMNYASIN

(Query): "Who is the Samnyasin, (Ascetic) ?" (Answer) : " The person, who, of his own choice, wand- ers freely from place to place, having given up the

THE NIR-ALAMBOPANIȘAD 199

glamour for all Dharma-s, (courses of conduct, laid down for the various divisions based on birth, and the various stages in life), as being apart from the Atman and become devoid of "mine-mindedness" (by look- ing upon all things as his) and "I-mindedness," (by looking upon the body as the Atman) and having sought shelter in the Brahman, as the only desirable residuum left, (after the negation of everything apart from the Brahman); (becomes one who has thoroughly discharged all the duties devolving on him as a knower), having arrived at the firm conviction, "I am the Brahman," as a result of the perfect knowledge dawning on him, out of the realization of the true import of the Mahā-vākya-s, (great scriptural texts), "That thou art," " All this is verily the Brahman," " There is no diversity herein, even to the least extent," and others; (and becomes completely merged in the Brahman due to the great potency of the perfect knowl- edge attained by him), through the indivisible, change- less, ecstatic state of trance, known as Nir-vikalpa- samadhi; that person is known as the Samnyāsin, (as- cetic, who has renounced everything apart from the Brahman). He is the one that is liberated (from delu- sions of every kind that are apart from the Brahman). He is the one that is adorable (even by knowers of the Brahman). He is the Yogin of the knowledge of the Brahman. He is the Parama-hamsa (with his inner- most Atman non-differentiated from the Brahman). He is the Avadhuta, (on account of his imperishable nature, on account of his excelling over all others, on

200 THE SĀMĀNYA VEDANTA UPANIȘAD-S

account of his having broken through the conventional bonds of worldly existence, and on account of his having reached the state implied by the scriptural text, "That thou art," and others). He is the Brahmana, (the true devotee of the Brahman), thus. (39)

THE FRUIT OF THIS VIDYA (UPANISAD)

He who studies the Nir-alambopanisad, through the grace of his Guru, he becomes (internally) hallowed like fire; he becomes (internally) hallowed like air; he does not come into existence once again ; he does not come into existence once again; he will not be born again; he will not be born again .- Thus the Upanisad. (40)

THE PAINGALOPANIȘAD

[This Upanisad, which is the Fifty-ninth among the 108 Upanisad-s and forms part of the S'ukla-yajur-veda, takes the form of a dialogue between the Sage Yajña- valkya and his disciple, Paingala, relating to the great secret of Alone-ness. After dealing with super-imposi- tions, their negation and the residual substratum of the peerless Brahman, it ends with an exposition of the ex- cellence of the meditation on the Brahman alone.]

SEEKING AFTER THE GREAT SECRET OF KAIVALYA

Then, (after, attaining the requisite qualifications for being initiated into the secret of Alone-ness), Sage Paingala, (the son of Pingala), after approaching his Guru, Sage Yajña-valkya, and dutifully serving him for a period of twelve years, asked. him.thus : " Pray, do thou relate unto me the great secret of Alone-ness." (1)

THE PEERLESS BRAHMAN

Sage Yajña-valkya replied unto him thus: "Prior to the creation, my good sir, there was this existence alone, (of the character of the ignorance quarter and 26

202 THE SAMANYA VEDANTA UPANIȘAD-S

all its concomitants, with their names and forms not yet manifest). That pure existence, the Brahman, which is ancient and one alone, not having a counter- part (being devoid of differences, either generic or specific), which is outspread everywhere (and is hence known as the Brahman), prevails forever, released from all bonds (of delusion relating to the existence of things apart from itself), for all time, not subject to any change for ever from its quiescent state and entirely full of truth, knowledge and bliss, (unlike the phenomenal world of names and forms, which is ever changeful and sub- ject to falsehood, nonsentience and misery). (2)

THE MŪLA-PRAKRTI AND THE SĀKȘI-CAITANYA

Even as in the mirage, the pearl-oyster, a log of wood, a piece of crystal and the like, there is respect- ively the illusory manifestation of water, silver, the figure of a human being, streaks of light and the like, (even so), there came to be, in the Brahman, (the false manifestation) of Mula-prakrti, (the root of all misery), possessed of the qualities of red, white and black, with the properties (of rhythm, mobility and inertia) equipoised therein and incapable of being adequately described. (The Brahman that is of itself incapable of being reflected or differentiated), when apparently re- flected therein (in the Mula-prakrti of its own creation), that became the Saksi-caitanya, (the passive all-witness- ing sentience of the form of the Is'vara of the macrocosm and the Jiva of the microcosm respectively). (3)

THE PAINGALOPANIȘAD 203

THE A-VYAKTA AND THE IS'VARA-CAITANYA

The self-same (Mula-prakrti), after attaining trans- formation, once again became the power of veiling (the real nature of the Brahman), due to the preponderance of Sattva, (rhythm), and came to be known as the A-vyakta, (the primordial productive principle, whence all the phenomena of the material world came to be developed). What was reflected therein, (in the A-vyakta), that became the Is'vara-caitanya. That (Is'vara-caitanya) having Maya, (illusion) under control, is the omniscient prime cause of creation, sustenance and dissolution and takes the form of the sprout, wherefrom the phenomenal world springs up. That (Is'vara-caitanya) causes the entire phenomenal world resting in a potential state in it, to become manifest. This, which unfurls (the pheno- menal world) like the piece of cloth (of a flag), on ac- count of the subtle influence of the previous Karma of the Pranin, (Jiva), again causes the phenomenal world to vanish with the dissolution of the previous Karma of the Pranin (the Jiva). In that alone remains the entire universe like the rolled-up piece of cloth (in the flag). (4)

THE MAHAT AND THE HIRANYA-GARBHA-CAITANYA

From the power of Avarana (veiling) investing the Is'a-(caitanya), there came into being the power of Viksepa (projecting the appearance of the phenomenal world), known as the Mahat, wherein the property of mobility preponderated. What was reflected thereon

204 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

(on the Mahat), that became the Hiranya-garbha- caitanya. That (the Hiranya-garbha), conceiving the Mahat-tattva as identical with itself, has its form mani- fested both distinctly and indistinctly. (5)

THE AHAM-KARA, THE VIRAT-CAITANYA AND THE GENESIS OF THE TAN-MATRA-S

From the power of projection, super-imposed on the Hiranya-garbha, there came into being the coarse power, known as Aham-kāra, (individuality), wherein the pro- perty of inertia preponderated.' What was reflected thereon, (on the Aham-kara), that became the Virāt- caitanya. That (Virat-caitanya), conceiving the Aham- kara as identical with itself and with its form manifested distinctly, becomes the Pradhana-purusa, Vișņu, the sustainer of all gross creation. From that Virat- purușa originated ether; from ether originated air; from air fire; from fire water; and from water the earth- element. The five subtile elements became the three Guņa-s, (rhythm, mobility and inertia). (6) THE CREATION OF THE BRAHMĀNDA-S (MACROCOSMS), LOKA-S (WORLDS) AND S'ARĪRA-S (BODIES)

The creator of the world, prone to create it while embracing the property of inertia, developed the desire to turn the subtile Tan-matra-s into gross elements. Dividing each of the five subtile elements, that were measured, at the time of the creation, into two equal parts and again subdividing (each first equal part) into

THE PAINGALOPANIȘAD 205

four equal parts each and mixing each of the four sub- divided equal parts (of each division) with each of the four second equal parts of the other four elements and thus forming five heaps of five sorts each, out of the elements thus quintuplicated, he created several crores of Brahmāņda-s (macrocosms), fourteen Loka-s (worlds, appropriate to each of the several macrocosms) and globular gross bodies appropriate to each (of the several worlds). (7)

THE CREATION OF THE KARMENDRIYA-S (ORGANS OF ACTION)

Dividing the mobile property of the five elements into four parts, out of three parts thereof he created the Praņa, characterized by its five-fold functions. Out of the fourth part he created the organs of action. (8)

THE CREATION OF THE JNANENDRIYA-S (ORGANS OF PERCEPTION)

Dividing the rhythmic property (of the five ele- ments) into four parts, out of the totality of three parts thereof, he created the inner sense, characterized by its five-fold functions. Out of the fourth part of the rhyth- mic property, he created the organs of perception. (9)

CREATION OF THE GUARDIANS OF THE ORGANS

Out of the totality of the rhythm, he created the guardians of the organs. He then cast them into the

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macrocosm. Under his orders, they stood pervading the entire macrocosm. Under his orders, the Virad- atman, possessed of individuality, protected the gross elements. Under his orders, the Hiranya-garbhatman held sway over the subtile elements. (10)

ENTRY OF THE ISA INTO THE BODY AND THE ORGANS OF PERCEPTION AND ACTION

They (the gross and subtile elements and their evolvents of the macrocosm, the creatures of the Is'a), were incapable of throbbing or functioning, without him. He desired to make them all sentient. Piercing through the macrocosm and the Brahma-randhra-s (caverns of the cranium) of the individual Jīva-s, situated in their crests, the Is'a penetrated them all. Then, they, though nonsentient by nature, were engaged in their respective functions, as if they were endowed with sentience, (due to the influence of the Is'vara-caitanya pervading them). (11)

THE ATTAINMENT OF THE STATE OF THE JIVA BY THE ISA

On entering the several bodies and getting deluded thereby, the omniscient Is'a, influenced by Maya (Illu- sion), attained the state of the Jiva. Owing to his falsely identifying himself with the three bodies, (gross, subtle, and causal), he (the Is'a) attained the state of (the Jīva), the doer and the enjoyer. Ever occupied

THE PAINGALOPANIŞAD 207

with performing the functions of waking, dreaming, sleeping, fainting and dying, feeling depressed, (due to monotony,) he twirls round and round like a potter's wheel and becomes deadened as it were in consequence, in keeping with the popular adage relating to the pot- ter's wheel, (which seems to be whirling while it is still, and to be still while whirling). (12)

CHAPTER II

HOW DID THE IS'A ATTAIN THE STATE OF THE JIVA ?

Then Paingala asked Yajna-valkya thus: "How did the Is'a, the supreme being, that is the cause of all creation, sustenance and dissolution of all the worlds, attain the state of the Jīva ?" (1)

THE CREATION OF THE GROSS BODY

The Sage Yajña-valkya replied unto him thus : "I shall presently relate unto thee the real character of the Jiva and the Is'a, as distinguished from each other, with a preliminary account of the origin of the gross, subtle, and causal bodies. Let it be attentively listened to (by thee), with thy one-pointed mind. After bringing together the atoms of the quintuplicated great elements, the Is'a created, in order, gross bodies in their individual and collective aspects. The skull, the integument, the

208 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

intestines, the bones, flesh and nails, are of the charac- ter of earth. Blood, urine, saliva, sweat and the like, are of the character of water. Hunger, thirst, animal- heat, swooning, the sexual impulse and the like are of the character of fire. Locomotion, lifting, breathing, and the like are of the character of air. Lust, anger and the like are of the character of ether. The com- bination of all these, becomes the gross body, brought together under the influence of previous Karma, pro- vided with the integument and other Dhatu-s, (primary fluids), affording scope for the notion that infancy and other stages, are exclusively relating to it, and forming the favourite haunt of various ailments." (2)

CREATION OF THE SUBTLE BODY

Then he created the Prana out of the totality of three (out of the four) parts of the property of mobility of the great elements, in their non-quintuplicated states. The variants of the Prana are the vital airs, Praņa, Apāna, Vyāna, Udāna, and Samāna. The Upa-prāņa-s are the vital airs, Naga, Kūrma, Krkara, Deva-datta and Dhanam-jaya. The heart, the anus, the navel, the throat and all the limbs, form the seats (of the Prana and others). Out of the remaining fourth part of the pro- perty of mobility of the great elements, ether and others, he created the group of the organs of action. Its variants are the vocal organ, the hands, the feet, the anus and the genitals. Their functions are articulate expression, grasping, locomotion, evacuation and sexual pleasure.

THE PAINGALOPANIŞAD 209

In the same manner, out of the totality of three (out of the four) parts of the rhythm of the great elements, he created the group of inner senses. Its various com- ponents are the inner senses, the mind, intellect, thought, and individuality. Resolve, conviction, memory, con- ceit and devotion are its functions. The throat, the face, the navel, the heart and the middle of the eye-brows, form the seats of the inner senses. Out of the remaining fourth part of the rhythm of the great elements, he created the group of the organs of perception. Its variants are the ears, the integu- ment, the eyes, the tongue and the nose. (Percep- tions of) sound, touch, form, taste and smell are its functions. Dis, Vata, Surya, Varuņa, the As'vin-s, Agni, Indra, Upendra, Yama, Candra, Vișnu, the four- faced Brahman and S'am-bhu are the deities presiding over the inner senses. (3)

THE THREE BODIES FORMING THE FIVE SHEATHS

Then (were created) the five sheaths, made of Anna (food), Prāņa (vital air), Manas (the mind), Vijñana (enlightenment) and Ananda (bliss). Brought into being only from the essence of food, developed only from the essence of food, what seeks repose in earth, full of the essence of food, that is the sheath made of Anna (food). That alone is the gross body. The five vital airs, Prana and others, along with the organs of perception, constitute the sheath made of Manas. The intellect, along with the organs of 27

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perception, constitutes the sheath made of Vijñana. The three sheaths (commencing from the Prana-sheath down- wards) together form the Linga-s'arīra, (subtle body). The realization of the perception of the Brahman is of the sheath made of Bliss (Ananda). That is also the Kāraņa-s'arīra, (the causal body). (4)

THE PURYAŞȚAKA

Then the five organs of perception, the five organs of action, the five vital airs, (Prana and others), the five elements, (ether and others), the four inner senses, desire, action and darkness, these constitute the Așta-pura, (the totality of the Linga-s'arīra). (5)

THE VIS'VA STATE OF THE VIRĀJ

By command of the Is'vara (operating as the power of desire of the Atman), after. entering each individual gross body and abiding in the intellect, the Virad-atman attained the Vis'va state. The Vijñanatman, the sem- blance of Cit (sentience), is the Vis'va that actively operates and conceives of the waking state and the gross body as relating to itself. "The field of action", is a name of the Vis'va. (6)

THE TAIJASA STATE OF THE SŪTRĀTMAN

By command of the Is'vara, after entering each separate subtle body and abiding in the mind, the

THE PAINGALOPANIȘAD 211

Sutratman attained the Taijasa state. The Taijasa is what manifests itself as the illusory state. "The crea- ture of dreams," is a name of the Taijasa. (7)

THE PRAJNA STATE OF THE ATMAN CONDITIONED BY MAYA

By command of the Is'vara, after entering each separate causal body, the Atman conditioned by Maya, along with the A-vyakta, (the indistinct nebula), attained the Prajña state. The Prajña state is non-differentiated from and is in quest of the highest truth of the Atman. " That which thoroughly identifies itself with the sleep- ing state," is also a name of the Prājña. (8)

FRUIT OF THE KNOWLEDGE DERIVED FROM STUDY AND THE LIKE, EXCLUSIVELY OF THE PRĀJÑA

The Vedic text, "That thou art," and others sing about the identity with the Brahman of the Jiva that is in quest of the Paramärtha, (the highest end to be achieved, viz., the Brahman, while functioning through the Prajna state) and enshrouded with ignorance (caused by Maya), intermixed with a slight trace of the A-vyakta, (indistinct chaos), and not in relation to the actually experiencing (Vis'va state), nor in rela- tion to the illusory (Taijasa state), (as both of them prove to be unreliable, at the time of the actual enjoy- ment of the fruit of the knowledge acquired through the study of the S'astra-s and as it is within the scope

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of the Prajña state alone to comprehend aright the actual experience acquired by the Vis'va part of the Atman, owing to the intimate and inseparable rela- tion between the Prajña state and the state of the Brahman). (9)

THE REFLECTED CAITANYA (SENTIENCE) ALONE, SUBJECT TO THE WAKING AND OTHER STATES

It is only the Caitanya (power of sentience of the Ätman) reflected in the inner sense, that is capable of attaining the three states (waking, dreaming and sleep- ing). After attaining these states, (twirling therein) and becoming distracted with their monotony, very much like a potter's wheel, that (sentience) becomes deadened as it were. (10)

THE WAKING STATE

Then, there are the states of waking, dreaming, sleeping, fainting and dying, five in number. The knowledge acquired through the perception of sound and other subtile elements, by the ear and the other organs of perception, attended with the blessings of their respective presiding deities, is the state of waking. Therein, the Jiva that has established himself in the middle of the eyebrows, after pervading the entire frame from head to foot, becomes the doer of actions, such as husbandry, study of the sacred books and the like and also the enjoyer of their respective fruits. On

THE PAINGALOPANIȘAD 213

reaching the other world, he (the Jīva) alone enjoys. the fruit earned by his Karma (ceremonial observances and righteous or other conduct, while in this world). That (the Vis'va aforesaid) then stands very much like an emperor overcome with fatigue, on account of his activities, ready to enter into a gross body, having thus taken to the path leading thereto. (11)

THE DREAMING STATE

When the inner sense has ceased to function (for the time-being), what flashes through the partially roused memory in the form of percepts and perceptions arising out of impressions left by the waking state, that is the dreaming state. Therein, owing to the cessation of active functioning such as obtained during the waking state, the Vis'va alone, after reaching the Taijasa state, moves through the middle of the Nadi-s, and causing the diversity of the phenomenal world to be displayed in the form of impressions, through his own manifesta- tion, himself. indulges in revelling in the objects of sensual desire. (12)

THE SLEEPING STATE

What is possessed of the only inner sense of Citta (the reflecting mind), is the sleeping state. Even as a bird, tired of its coursing through the heavens, turns. in the direction of its nest with restrained wings, even so, the Jiva also, tired of functioning in the waking

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and dreaming states, enjoys the bliss of the Atman, entering on the state of nescience. (13)

THE FAINTING STATE

What resembles the state of a dead man, what is akin to the state of a person struck unawares with a hammer or a club, manifesting itself as tremour due to fright and loss of consciousness resulting from the fusing together of the several organs of perception, that be- comes the fainting state. (14)

THE DYING STATE

What is altogether different from the waking, dream- ing, sleeping, and the fainting states, what instils fear into the hearts of all the Jiva-s, commencing from Brahman (the creator) down to a tuft of grass, and causes the dropping of the gross body, that is the dying state. (15)

ABSENCE OF. REPOSE FOR THE JIVA INVOLVED IN THE CYCLE OF BIRTHS AND DEATHS

After drawing together the organs of action and perception, their respective functions and the vital airs, the Jiva, attended with desire and Karma (in the form of impressions left by previous actions), goes to another world after attaining another body, (full of Vasana). Through the ripening of the fruits of his past Karma

THE PAINGALOPANIȘAD 215

(actions), he does not attain any repose, very much like a worm caught within a whirl-pool. [Thus myriads of Jiva-s whirl through myriads of Kalpa-s, in the cycle of worldly existence.] (16)

DESIRE TO KNOW THE REAL NATURE OF BONDAGE AND LIBERATION, ARISING THROUGH THE RIPENING OF RIGHTEOUS KARMA

Țhe desire for liberation arises in human beings at the end of various incarnations, through the ripening of their (past) righteous Karma. Then, some one (among such Jīva-s), after resorting to a good Guru and serving him faithfully for a long time, questions the Guru as to the nature of bondage and liberation. (17)

INVESTIGATION, THE MEANS OF ATTAINING LIBERATION

Bondage, generated through the absence of investi- gation into the real nature of the Atman, becomes liberation with proper investigation. Hence, one should always investigate. It is possible to determine, through proper investigation, the form of the Atman, such in- vestigation being made to take the form of discrimina- tion and the denial of super-imposition (of attributes, which do not belong to it). Hence, one should always investigate into the real nature of the phenomenal world, the Jivatman and the Pramatman. With the denial of the reality of existence of the Jiva and of the phenomenal

216 THE SAMANYA VEDANTA UPANIȘAD-S

world, (as apart from the Brahman), the innermost Atman non-differentiated from the Brahman alone remains (in the real character of the ultimate, residual substratum). (18)

CHAPTER III

SEEKING TO UNDERSTAND THE TRUE IMPORT OF THE MAHA-VAKYA-S

Then, Sage Paingala asked this Sage Yajña-valkya thus: "Pray, do thou impart unto me a detailed ex- position of the Maha-vakya-s (the great scriptural texts). (Even as the measure of difference between the Jīvät- man and the Paramatman could be based only on the testimony of self-realization, so also, the measure of identity between them both, could be borne testimony to by the Maha-vakya-s, (sacred texts), alone. So please let me have a detailed exposition of the Mahā-vākya-s). (1) RULE RELATING TO THE MEDITATION ON THE MAHA-VAKYA-S

Sage Yajña-valkya replied unto him thus : "One should engage in meditation of the kind: "That thou art," "Thou art the Brahman " and " I am the Brahman," (if he should grasp the identity between the innermost Atman and the Paramatman). (2)

THE PAINGALOPANIȘAD 217 THE WORDS OF THE SACRED TEXT SIGNIFICANT OF THE NON-DIFFERENTIATION OF THE BRAHMAN FROM THE INNERMOST ATMAN

Therein, the imperceptible and variegated (Is'vara), characterized by omniscience, (omnipotence, omnipre- sence, omnificence) and the like, that is conditioned by Maya (Illusion) and is of the character of infinite exist- ence, pure sentience and unsurpassed bliss,-this source of the phenomenal world is what is connoted by the term, "That " (of the sacred text). That alone, (on its enter- ing different individual bodies), being influenced by the inner senses and deriving the " I-conception ", (by entertaining the belief of the form, " I am the body,") becomes what is connoted by the term "Thou," (of the sacred text). (When the Paramatman and the Jīvātman become identical), as a result of the giving up of Maya (Illusion) and A-vidya (nescience), which respectively envelop the two, what is aimed at by the terms "That" and "Thou" (of the Vedic text), becomes the Brahman, non-differentiated from the innermost (Atman). (3)

THE REAL FORM OF S'RAVANA, MANANA, NIDIDHYĀSANA AND SAMĀDHI

The investigation into the import of the sacred text, "That thou art," (indicating the relation of his experience by the Guru unto his disciple) and " I am the Brahman," (indicative of the disciple's endorsement 28

218 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

thereof), is S'ravana, (study). The effective application (of the mind) exclusively to the object of study is Manana, (reflection). The fixing of the mind with one-pointed attention solely on the object sought to be attained through study and reflection, is Nididhyasana, (profound meditation). The mind, exclusively confining its range to and becoming absorbed in the object medi- tated upon, completely oblivious of the meditator and the act of meditation, resembling (in its tranquillity) a lamp in a windless spot, attains Samadhi, (absorption of the form of ecstatic trance). (4)

EXCELLENCE OF NIR-VIKALPA-SAMĀDHI (CHANGELESS TRANCE)

Then, (in the state of changeless trance reached during Samädhi), the functionings (of the inner senses) directed towards the cognition of the Atman, are roused, but become merged in the plane of sub-consciousness, (they being reflected in the Saksi-caitanya, the passive sentient principle and therefore not capable of being cognized apart from it). (Hence, there is only the re- membrance of the form," " I have been, all along, ab- sorbed in the bliss of the Brahman," on the part of the Jnana-yogin, after he is roused from his trance). They are inferred from memory (and are not actually cog- nized). The myriads of previous Karma-s, accumulated during this beginningless cycle of worldly existence, attain their dissolution only through this (Nir-vikalpa- samadhi). Thence, through sharpness of practice,

THE PAINGALOPANIȘAD 219

there showers a stream of nectar, from a thousand spouts as it were. Therefore it is, that the most exalted knowers of Jñana-yoga call Samadhi the cloud of Dharma (exalted conduct). When the clusters of Vasa- na-s, (good and bad impressions) have been dissolved, without leaving the slightest trace, when the accumulat- ed Karma-s, virtuous and vicious, have been completely torn by the root, the prospect and the retrospect alike, owing to the removal of all obstacle, brings about the direct and non-vicarious perception (of the Brahman),. invariably and inseparably connected with and implied by the Maha-vakya-s (sacred texts), as of the Amalaka fruit on the palm of the hand. Then, (the Jñana-yogin) becomes a Jivan-mukta, (liberated while yet living). (5)

DISSOLUTION OF THE VIRAJ AND OTHERS IN THE PARAMATMAN

Then, the Is'vara developed the desire to dis-quin- tuplicate the quintuplicated elements (and do the work of involution of the evolved variants of the elements). After causing the macrocosms, the worlds comprised therein and the other sequential gross forms to recede to their antecedent state, thereafter converting into one (nebulous mass), the subtle body, the organs of action, the Prana and other vital airs, the organs of percep- tion, and the four-fold Antah-karaņa (inner sense) and after merging all elements in the five-fold causal ele- ments, he causes earth to dissolve in water, water in fire, fire in air, air in ether, ether in the Aham-kara, the

220 THE SĀMANYA VEDĀNTA UPANIȘAD-S

Aham-kara in the Mahat, the Mahat in the A-vyakta, and the A-vyakta in the Virat-purusa, in the order above mentioned. The Viraj, the Hiranya-garbha and the Is'vara, owing to the dissolution of their respective Upadhi-s (limitations), (to which they were subjected in the economy of evolution), dissolve themselves in the Paramatman, who alone remains for ever. (6)

. DISSOLUTION OF VISVA AND OTHERS IN THE PARAMĀTMAN

The gross body, made of the quintuplicated great elements, and attained through the accumulation of past Karma, after getting disquintuplicated through the destruction of Karma and the ripening of the fruits of good Karma, gets merged with the subtle body. The two together attaining the form of the causal body, cause the dissolution of the causal body in the Para- mätman, the Kuta-stha (that is immovable, uniform, unchangeable and perpetually and universally the same). (7)

MANIFESTATION OF THE ATMAN THROUGH THE .APPLICATION OF THE MIND TOWARDS IDENTITY

Burnt and purified by the fire of knowledge, the microcosm becomes dissolved along with its ante- cedents in the Paramatman. Therefore the Brāhmaņa, (the knower of the Brahman), should, after becoming possessed of self-control, meditate incessantly on the

THE PAINGALOPANIŞAD 221

identity of (the transcendent and the innermost At- man-s), the connotations of the terms, "That" and "Thou " of the sacred text. Thereafter, even as the Sun shines with all his effulgence on the dissipation of the clouds, the Atman manifests himself (in all his glory). (8)

THE MODE OF MEDITATION AND THE FRUIT OF PERCEPTION

After meditating on the Atman seated in the middle of the heart-lotus, like a lamp placed inside a pot, on the Atman that is of the size of the thumb and of the form of an incandescent flame, one should medi- tate on the imperishable Kuta-stha, that is inside (the body), manifesting the diverse cluster of functions (from within). The sage who is continuously engaged in meditation, in the attitude, " I am the Brahman, non- differentiated from the innermost Atman," till he goes to sleep (every day) and till overtaken by death (at the end of his life-time), should be known as the Jīvan- mukta. He is verily blessed and has discharged all the duties (imposed upon him by the Scriptures and his Guru). After giving up the state of being a Jivan- mukta (characterized by non-attachment to things apart from the Atman), when the time arrives for his quitting the body or when he remains in his body, all the while looking upon it as not his own, the knower enters upon the state of Videha-mukti (disembodied liberation, simultaneously with the attainment by him of the

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knowledge of the peerless Brahman), even as air (de- void of motion) attains the state of the non-throbbing ether. (The knower, then, attains the state of disem- bodied aloneness), that is devoid of sound, devoid of touch, devoid of form, devoid of wasting and likewise devoid of taste, that is eternal and devoid of smell, having neither beginning nor end, transcending the Mahat, constant, flawless and non-ailing, which alone is the residuum. (9-12)

CHAPTER IV

SEEKING TO UNDERSTAND THE GREATNESS OF A MAN OF GNOSIS

Then the Sage Paingala asked Yajña-valkya thus : "Pray, what is (the real nature) of the Karma, (action) of a man of Gnosis, (a knower of the Brahman) ? What is his condition ?" (1)

THE MAN OF GNOSIS, THE SAVIOUR OF HIS CLAN

. Yajña-valkya replied unto him thus : "The seeker after liberation possessed of humility and other good qualities, carries safely across (the ocean of worldly existence) twenty-one generations of his clan. The moment he becomes a knower of the Brahman, he safely carries across (the ocean of worldly existence) one hundred and one generations of his clan." :(2)

THE PAINGALOPANIȘAD 223

NARAYAŅA ALONE, THE EMBODIED ATMAN

" Know the Atman to be the person seated in the chariot, the body to be the chariot, the intellect to be the driver and the mind to be the curb. They call the organs of perception and action the horses of the chariot. The objects of sensual pleasure are the range over which they course. The hearts of the knowers of the Brahman are so many aerial cars. The great seers say that the Atman, attended with the senses and the mind, is the real enjoyer. Hence, Narayana is actually enthroned as the Atman in the hearts of all beings. (The seeker after liberation, after becoming Nārayana, becomes the Atman of all beings). (3-5)

THE FUNCTIONING OF THE MAN OF GNOSIS, AS LONG AS HIS BODY LASTS

(The man of gnosis), that has attained liberation (Jivan-mukti), possessed of his body, wanders about homeless, like the Moon (in the sky), and functions (in his body), as long as his previously commenced Karma remains (unspent), very much like the snake with its slough on. (6)

WITH THE FALL OF THE BODY OF THE MAN OF GNOSIS, ALONENESS IS ATTAINED

(While roaming about thus), casting off his body either in a place of pilgrimage, or in the abode of an

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eater of dog's flesh, (the man of gnosis) attains alone- ness. After scattering the vital airs, he attains aloneness. (7)

No FUNERAL OBSEQUIES TO BE PERFORMED ON THE DEMISE OF A MAN OF GNOSIS

(When the man of gnosis has run the appointed course of life and dies), his body should be cast away as an offering for the cardinal points, (for appeasing the hunger of carnivorous birds and the like). Or else it may be buried. It is only in the case of a male who is eligible for the order of mendicancy, that burial has been prescribed by the S'astra-s and never, in the case of others, (should burial be resorted to). (Should there be any blood-relations of the dead man) no pollution (should be observed by them) ; no rituals connected with the funeral fire, nor Pinda-oblations, (in the form of balls of cooked rice), nor (propitiation of the manes of the departed, through) offerings of water, nor occasional rituals, (on new-moon 'and other days), should be - resorted to, for (the propitiation of) the departed mendicant, who has become the Brahman. Even as there is no cooking of food that has already been cooked, even so, there is no cremation of the body of a man of gnosis, which has been already burnt (in the fire of Brahma-carya). For one, whose body has been consumed by the fire of knowledge, there is no need for either ceremony performed with sincerity or any other obsequy. (8-10)

THE PAINGALOPANIȘAD 225

THE PARTICULAR MANNER IN WHICH THE DISCIPLE SHOULD DEVOTE HIMSELF TO THE SERVICE OF THE GURU

As long as there is limited vision (in the Guru, leading to differentiation between himself and the disciple), so long should the disciple serve the Guru in the prescribed manner, in keeping with the Guru's inclination, (if the Guru should be a mendicant). (If he should be a householder), the disciple should acquit himself with the Guru's wife and his children, as he would with the Guru. With a mind purified (through devotion to the Guru), with his sentience pure in form, (due to the perception of the Brahman non- differentiated from the innermost Atman), full of for- bearance and in the attitude, "I am he", full of forbearance and in the attitude, " I am he," he becomes devoid of responsivity to the phenomenal world about .

him, (peculiar to the waking state) ; of mental alert- ness, (peculiar to the dreaming state); and of internal throbbing (peculiar to the sleeping state); (as a result of the dawning of the superior knowledge of the Brah- man), when the Paramätman, the quarry of all percep- tions, gets firmly implanted in the heart, through the perception (which is the concomitant of the fixing of the mind in the attitude, " I am he",) and when the body (through ceasing to look upon itself as the Atman and what pertains thereto) attains the state of quies- cence, then does the mind scintillating with the intellect become void of its functionings. (11, 12) 29

226 THE SAMĀNYA VEDANTA UPANIȘAD-S

THE VEDA-S AND OTHER STORE-HOUSES OF KNOWLEDGE, OF LITTLE AVAIL TO THE ENLIGHTENED MAN

What is the use of milk to one satiated with nectar? Even so, of what avail is the study of the Veda-s, to one who has perceived the Atman ? For the enlightened Jñana-yogin, who has attained satiety with the nectar of the knowledge of the Brahman, there is nothing left whatsoever, that has yet to be achieved. Should there, however, be any, he is by no means the knower of the Truth. Remaining aloof, yet not aloof, remaining in the body and yet not of the body, the innermost Atman becomes the all-pervading .(Brahman). (13)

DHYANA-YOGA, THE MEANS OF PERCEIVING THE BRAHMAN

After ridding the heart of all impurities and think- ing of the non-ailing Brahman alone, the Yogin should see that exquisitely blissful form, in the attitude, " I am the Paramatman, the all-immanent." As water poured into water, milk poured into milk and ghee poured into ghee, becomes identical without differentiation, even so the identity between the Jivatman and the Paramatman becomes established. When the body is lit with the flame of knowledge and the intellect becomes vast and indivisible in form, the knower of the Brahman should burn the bonds of Karma with the fire of the knowledge

THE PAINGALOPANIȘAD 227

of the Brahman. Thereafter, the Yogin who has attained the form of the Atman, firmly established in that state devoid of all limitations, should enter on the state of the Paramatman, that is hallowed, that is known as the Parames'vara, that is non-dual in form and possessed of a manifestation resembling that of ether devoid of impurities, (and which becomes identically the same as the other), very much like water that has flown into water. The Atman is subtle-bodied like ether, (and sees its own form through its own know- ledge). The Antar-atman (immanent in all beings) is not seen like air. That is the Atman which is motionless, both outside and inside. The Antar-atman (immanent in all beings) sees with the aid of the torch of knowledge. Wheresoever should the knower, who sees the Atman in himself, die, whatever manner of death it may be, at that very spot he meets with dis- solution (in the Brahman and remains as the Brahman alone), even as the all-pervading ether gets dissolved then and there in the.vast expanse of ether, (when the pot, which delimited it, gets broken). That knower who verily knows the Atman to be indissoluble, like the ether of the pot, attains the state of independence (of the Brahman), which lies within the range of his knowledge on all sides around him. (14-20)

EXCELLENCE OF MEDITATION ON THE BRAHMAN

A man may perform penance standing on one leg for a thousand years. Yet, his austerities do not

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deserve even a sixteenth of the merit of this Dhyana- yoga, (concentrated meditation). (By intense study of the S'astra-s bearing on the Brahma-vidya) one desires to know everything about what constitutes knowledge and what has to be known, but though he should live for a thousand years, he does not attain the final stage of study of the Sastra-s. What has to be known is the subtle imperishable existence, while one's con- tinuity of life is fickle. Hence, after giving up the net-work of Sastra-s (which are innumerable), let all devotion be concentrated on what is the real exist- ence. It is only so long as the seeker does not at- tain knowledge of the real existence, that endless observances, cleanliness, prayer, likewise performance of sacrifices and resorting to places of pilgrimage (have been prescribed by the Sastra-s). For high-souled seekers, the surest way of attaining salvation is reach- ing the firm conviction, " I am the Brahman." The two terms, (signifying in a nut-shell), what leads to bondage and what to liberation, are " Mama" (the mine-sense, looking upon the body and the phenomenal world as belonging to the Atman) and "Nir-mama," (the not-mine-sense, looking upon the body and the world as of the non-Atman). With the mine-sense the Jiva is bound and with the not-mine-sense it is liberated. When the mind rises up to the Unmani- state, (the state of ecstasy), the sense of dualism is not at all attained. When the Yogin attains the Unmanī- state, that is the highest state attainable. Wheresoever his mind goes (in that state), there is the highest state

THE PAINGALOPANIȘAD 229

attainable. There is the transcendent Brahman well- established as well as elsewhere. He who does not realize, through his knowledge, " I am the Brahman," for him liberation does not arise. However much one tormented by hunger might strike with his fisti-cuffs the ether around him, or even if he should chew any amount of chaff, (there can be no appeasement of hunger for him). (21-28)

FRUIT BORNE BY THE STUDY OF THIS UPANISAD

He, who studies this Upanisad everyday, becomes hallowed by fire. He becomes hallowed by air. He becomes hallowed by the Sun. He becomes hallowed by Brahman, (the creator). He becomes hallowed by Vișnu. He becomes hallowed by Rudra. He attains the religious merit derived from bathing in all the (three and a half crores of) sacred waters. He be- comes accomplished in the study of all the Veda-s. He undergoes the rigorous discipline prescribed for keeping the several vows mentioned in the Veda-s. By him are attained the fruits borne by a hundred thousand recitals of the Itihasa-s, the Purana-s, and the Rudra-s. By him has been muttered the Pranava myriads of times. He sanctifies ten prior generations of his clan and ten more generations yet to come. He becomes the sanctifier of rows of people in whose midst he dines. He becomes a high-souled one. He stands. expiated from the heinous sins of killing a Brāhmaņa, drinking spirituous liquor, stealing gold, sharing the bed

230 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

with his Guru's wife and keeping company with such as have committed these sins. (29)

FRUIT BORNE BY THE KNOWLEDGE OF THIS UPANIȘAD

(What remains as the peerless, absolute existence, full-blown, self-manifest sentience and unsurpassed bliss), that is the state of remaining as the all-pervading Vișnu, (the Brahman alone, shorn of the difference between the pervader and what he pervades). Sages always visualize that most exalted state of Vișnu actual- ly as the Paramatman. With their eyes out-spread in the direction of the self-manifest sentience of the Para- mätman, these Vipra-s (most exalted knowers of the Brahman), with their passions cast away and all their inner senses alert, expound most clearly that exalted state of Vișņu, (unto ignorant folk like us). (30, 31)

SUMMING UP

Om! (the Brahman, that is demonstrated by all the S'astra-s as having been in existence even before the creation of the world, is the self-same entity which gracefully shines out as the Turya-turya, at the top of the Pranava), that alone is the Truth-Thus the Upanișad. (32)

THE PRĀŅĀGNI-HOTROPANIȘAD

[This Upanisad, which is the Ninety-fourth among the 108 Upanisad-s, and forms part of the Krsna-yajur- veda, after expounding the nature of the sacrifice mentally performed with a view to bring about the purification of the mind, deals with the attainment of the non-differentiated Brahman, through the knowledge acquired by the mind rid of impurities.]

QUALIFICATION FOR THE PERFORMANCE OF THE S'ĀRĪRA-YAJÑA

Then, (after the fruits of all previous Karma have been fully reaped by the Jiva), therefore (for the attain- ment of purity of thought, as the realization of the Brahman cannot be attained with a contaminated mind), we shall presently expound the S'arira-yajña, the essence of all the Upanisad-s, which is beyond the reach of the knowledge of (people swirling in) worldly existence, the Anna-sukta (hymn in praise of food), by having recourse to which, there will be riddance of (the troubles of) worldly existence (vitiating the mind of the Purușa), even while remaining in the body, (which is the abode) of the Purusa, without recourse to the

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Samkhya (-yoga of mere meditation with the one- pointed mind). (1)

PROCEDURE RELATING TO THE BAHYA- PRĀŅĀGNI-HOTRA

Having placed the Anna (cooked rice), (along with the necessary accompaniments in a vessel) over the floor, in accordance with the rule prescribed therefor, (the Upasaka, practitioner) should then mutter first the three Rc-s, beginning with, "May those various herbs have the Soma-plant as their king," and so on, (and then mutter) the two Rc-s beginning with, " O Lord of the Anna (cooked rice) !" and so on, (and sanctify the food with those formulas)-" May those various herbs, having the Soma-plant as their king and owing their orgin to Brhas-pati and hundreds of other clear-seeing sages, liberate us from sin. Those (of the herbs) which bear fruit and which bear no fruit, which blossom forth and which do not flower, and owe their origin to Brhas-pati, may they liberate us from sin. O Jīvala, that art full of life among herbs, which the sacrificer offered as an oblation and which drove away the evil- spirits, thee I do not bind."-"O Lord of the Anna (cooked rice) ! Pray do thou bestow on us food, pros- perity, and power. Protect him who bestows plenty on us. Confer on us invigorating food, bipeds, (wife and children), and quadrupeds, (cattle and other domes- tic animals). That food, which provides fuel for the fire, (the Jatharagni in the bowels), (when not used by

THE PRĀŅĀGNI-HOTROPANIȘAD 233

the body), is used up in several ways, one half, for the generation of offspring and portions consumed by the Rudra-s or by the Pisaca-s. May Isana cause all of us to be rid of fear and to feel happy. Svaha for the Isana. [After touching the food, muttering these Mantra-s, the practitioner should take water in his right hand and sprinkle it over the food, and at the same time mutter the following Mantra-s]. "Thou traversest the interior of the cavern of all beings, with thy face turned towards the Universe. Thou art the Yajña (sacrifice). Thou art Brahman, (the creator). Thou art Vișnu, (the sustainer). Thou art Rudra, (the des- troyer). Thou art the Vasat-kära, the water, the es- sence of all radiance, the nectar, the Brahman, the Bhür-, the Bhuvar- and the Suvar- worlds. Om! Salutation unto thee."-" May the waters sanctify the earth. May the sanctified earth purify me. May (the waters) sanctify the Brahmanas-pati, (the lord of the Veda-s). May the Veda-s, themselves hallowed, sanctify me. Whatever offal I have eaten, which is unfit to be eaten, whatever unrighteous conduct of mine there may be, may the waters purify them all and me, as also what- ever (I have) received as gift from the wicked. Svaha." After sprinkling water over the food and twice around the vessel containing the food, touching the vessel with the left hand and receiving the water to be sipped preliminary to the eating of the food, in the right hand, drinking the water intended for the preliminary sip, muttering the Mantra :] "May this be the nectar (of immortality) for me. O Nectar ! thou formest the bed 30

234 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

spread out (for the food)," [he should offer the five Praņahuti-s, (offerings unto the vital airs), dedicating his Atman unto the Prana with the Mantra-s :] " Thou hast swallowed the nectar-like food-offering. Om ! Svaha unto the Prana. Om ! Svaha unto the Apana. Om! Svaha unto the Vyana. Om! Svaha unto the Udana. Om! Svaha unto the Samana. Om ! Svāha unto the Brahman. May my Atman repose in the Brahman, for the attainment of immortality." (The manner of offering food-offerings to the vital airs is as follows) : Picking up the food-oblation with the little finger along with the thumb of the right hand, he should offer it for and in the Prana (vital air). With the ring-finger (along with the thumb) he should offer it for and in the Apana; with the middle finger (along with the thumb) for and in the Vyana; with all the fingers (along with the thumb), for and in the Udana; and with the fore- finger (along with the thumb), for and in the Samana. Then he offers one offering (with the Rc, "Svaha unto the Prana,") silently. Then he makes two offerings in the Ahavaniya-fire, (with the Rc, "Svaha to the Apana,") silently; then one offering in the Daksiņa- fire, one in the Garha-patya fire, and one in the Sarva- prayas'-cittiya-fire (intended for the atonement of all sins of the Upasaka). (After offering the five oblations thus and eating the food according to the prescribed custom), he should thereafter, (at the termination of the meal) sip water with the Rc, "(O nectar!) thou art the covering (over the food)", and then for the attainment of immortality, should sip water once again, bringing it

THE PRANAGNI-HOTROPANIȘAD 235

once again (to the lips). Then, taking water in his right palm and holding it straight against his heart, he should mutter the following prayer: "The chief Prana (vital energy) is alone the fire. (With the riddance of differentiation,) that alone is the Paramatman, envel- oped by the five vital airs, (that appertain to the seats of the various Atman-s, the Viraj and others). (Through the grace of the Paramätman), may there be absence of fear of all beings (for me). May there be no fear in me, at any time whatsover. (O chief Prana! by the combination of the aspects of Vyasti and Samasti, superimposed on thee,) thou art the Vis'va (with illusory functions). By becoming the Vais'va-nara, (the Virad-at- man as well), the Vis'va-rupa of all forms is assumed by thee, wherein, (though thou assumest the forms of the Vis'va, the Viraj, the Otr and others, yet without attachment to any of them, either individually, or collectively, or partly individually and partly collective- ly), thou art the nectar of the Brahman. The Vis'va that takes its origin from thee and all other attributions serve as offerings unto thee (the Turiyagni), (that re- mainest as the residual substratum, with the negation of false attributions). Thou that art established (as the Prana), in the tips (vital parts) of the two big toes, becomest this new great Purusa (the Jiva, at every breath), around whom I sprinkle water (of the form of expiration), for attaining the nectar of immortality, at the end of this Bahya-pranagni-hotra, (which takes the form of a meal.) This Atman, (the Purusa), that func- tions in the outermost sheath (of the body), should be

236 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

contemplated upon as offering oblations unto the Pran- ägni of the man every day, (so as to enable him to function). The world of beings, repeatedly engaged in this form of external sacrifice of making offerings unto the Pranagni, (remaining all the while ignorant of the identity between the Pranagni and the Turīyagni of the Brahman), causes oblations to be offered unto it, (which abides in the external sheath of the Jiva) in the attitude: "(For the reason that all nourish thee, the Pranagni, as they would their own offspring, may thou become the offspring of all)." Thus all beings ignorant of the real character of the Atman, make offerings of this kind everyday unto the Prāņāgni, as if they are engaged in a sacrifice. (2-17)

THE A-PARA-BRAHMA-VIDYA, KNOWN AS THE SEEING OF THE SARĪRAGNI

I shall presently cause the repeated performance of sacrifice in one's own body, (the abode of the Jīvät- man). The (Turiya and other) fires that are inherent in the human body are four in number. (Merely because they are not seen by the naked eye), are they by any means insignificant ? (The answer is): Not so, (for the reason that they are super-abundant and peer- less in their form). (These fires, that sustain the body, are) conditioned by the Ardha-matra and other parts (of the Turiyom-kara). Of these, what is known as the Suryagni, (the Sun of the Turya-caitanya, which

THE PRĀŅĀGNI-HOTROPANIȘAD 237

demonstrates, with its bright rays, the non-existence of things apart from itself), is of the aspect of the Sūrya-mandala, (the solar disc), (exclusively functioning in the region of the crest), surrounded by the thousand (petals of the Sahasrära-cakra, serving the purpose of so many) rays, and established as the one Rsi (seer), (the Cit-turya, in the Dva-dasanta of the Brahma- randhra) in the crest. The Darsanagni, (so called, because it reminds one of the Bījatman, invested with the character of omnipotence), which has the four aspects (of the Bija-viraj and others and, on that account resembles the four-spoked Ahavaniya-fire), after be- coming the Ahavanya sacrificial fire, (wherein the phenomenal world of names and forms is received as the offering), stands established in the face, (which is as it were the seat of the ignorance of the Atman, containing as it does almost all the organs of percep- tion and action, which are at the root of all delusion). The S'ariragni, (the Hiranya-garbhatman, that burns up the phenomenal world of gross bodies, excluding the world of Linga-s'arira-s, which condition it), receives as its oblation (the six human infirmities), old age and others (of the gross body) and which is of the aspect of the crescent, (partly distinct and partly indis- tinct), after becoming the Daksinägni, (for burning up the phenomenal world of gross forms) is established in the hearts of all beings. As for the Kosthagni established therein (in the human body)-what is known as the Koșthāgni, (the Vais'vā-nara, the Viraj), after helping in the digestion and thorough assimilation of the four

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kinds of food, consumed by the individual Jīva-s, vis., the food that has to be masticated and swallowed, the food that has to be drunk at a gulp, the food that has to be licked and pressed down the gullet and the food that has to be chewed, for the juice to be swallowed and the refuse to be spat out, (so as to render them fit tor being converted into vital energy, to be used by the various parts of the body) and thereafter becoming the Garha- patyägni, is established in the region of the navel of all beings. While three (of the four fires mentioned above), established (in the domain of the Vis'va, the Taijasa, and the Prajña), below (the Viraj and others), are conditioned in a large measure by the functioning of the Citta (mind), (in the waking, dreaming and sleep- ing states and have their functions directed outwards, the fourth, the Turya (of the Vis'va and others by be- coming) the snow-beamed (Cit-candra, moon of senti- ence, manifesting the presence or absence of the dark- ness of ignorance in the three states of waking, dream- ing and sleeping), becomes the self-manifest (glory of the Atman, abiding in the innermost recesses of the body, non-differentiated from the Brahman), (unto which is attributed) the creation of the phenomenal world. (18-20)

THE SARIRAGNI-VIDYA CONSTITUTING THE S'ĀRĪRA-YAJÑA

Who is the Yajamana, (performer of the sacrifice) of this S'arira-yajña, (sacrifice relating to the body),

THE PRAŅAGNI-HOTROPANIȘAD 239

devoid of the sacrificial post and the rope for tethering the sacrificial animal ? Who is his wife ? Who are the priests officiating at it ? What constitutes the assembl- age gathered at it? What are the sacrificial utensils ? What the oblations ? What the sacrificial platform ? What the inner platform ? What the Soma-vessel? What the swiftly moving sacrificial vehicle ? What the sacrificial animal ? Who is the Adhvaryu ? Who the Hotr? Who the Rtvij-(assistant) of the Brahmana at the sacrifice ? Who the Rtvij of the Adhvaryu? Who the Rtvij of the Udgatr ? Who the Rtvij-first assistant of the Hotr (also called the Pras'astr)? Who the Udgatr? What is the stream of descending oblation ? Who the Rtvij- assistant of the Brahman? What the Darbha-grass? What the Sruva, (the wooden ladle used for pouring the ghee-oblation) ? What the receptacle for the ghee? What the sprinkling of the ghee over the fire ? What the portions of the ghee belonging to Agni and Soma ? What are the principal ceremonies at the sacrifice ? What the secondary ceremonies ? What the Ida-libation between the two, (the Prayaja and the Anu-yaja) ? What the Sukta-vaka (hymn in praise) ? What the S'amyor-vaka-(ceremony) ? What the sacrificial cere- monies wherein the wife takes part ? What the sacrifi- cial post ? What the rope for tethering the sacrificial ani- mal? What the Isti-s, (wherein butter, fruits and the like, are offered as oblations) ? What the Daksiņā, (presents to the Brähmana-s assembled) ? What the Avabhrtha, (ablution after the sacrifice) ? The Yajamāna, (per- former) of this sacrifice of S'arira-yajna, which is devoid

240 THE SĀMANYA VEDĀNTA . UPANIȘAD-S

of the sacrificial post and the rope is the Atman. The wife (of the sacrificer) is the Intellect. The great Rtvij-s (priests) are the Veda-s. The Adhvaryu is Aham-kara (individuality). The Hotr is the thinking mind. The Prana, (vital air), is the Rtvij-assistant to the Brahmana at the sacrifice. The Apana is the Rtvij-assistant to the Adhvaryu. The Vyana is the Rtvij-assistant to the Udgatr. The Samana is the Rtvij-first assistant to the Hotr, (also called the Pras'astr). The body is the sacrificial platform. The nose is the inner sacrificial platform. The crest is the Soma-vessel. The feet form the vehicle. The right hand is the ladle. The left hand is the receptacle for the ghee. The ears constitute the sprinkling of the ghee on the sacrificial fire. The eyes are the portions of the ghee belonging to Agni and Soma. The neck is the stream of descend- ing oblation. The Tan-mätra-s, (sound and others), are the Rtvij-s assisting the Brahman. The great elements (and their variants) constitute the assemblage gathered at the sacrifice. The Guna-s are the principal sacrifi- cial. ceremonies. The tongue is the Ida-libation. The teeth and the lips are the secondary ceremonies. The palate is the hymn in praise. Memory is the S'amyor-vaka ceremony. Compassion, forbearance and non-violence. are the ceremonies in which the wife takes part. The Om-kara is the sacrificial post. Covetousness is the rope. The mind is the vehicle and desire is the sacri- ficial animal. The hairs are the Darbha-grass. The organs of perception are the sacrificial utensils. The organs of action are the oblations. Non-violence is

THE PRĀŅĀGNI-HOTROPANIȘAD 241

the Isti- (sacrifice). Renunciation is the sacrificial pre- sent. The ablution after the sacrifice is brought about by death. In this sacrifice, all the deities abide in the body. (21,22)

FRUIT DERIVED FROM THE STUDY OF THE VIDYA

The living creature, (the JIva), that dies at Benares, or the Brahmana that studies this Upanisad, (which deals with the S'arira-yajña-dars'ana), attains liberation from the delusion relating to the existence of things apart from the Brahman, through perfect knowledge bringing about the purification of his mind, even within a single incarnation .- Thus the Upanisad. (23)

.31

THE MANTRIKOPANIȘAD

THE REAL FORM OF THE PARAMATMAN

[This Upanisad, which is the Thirty-second among the 108 Upanisad-s and forms part of the S'ukla-yajur- veda, after giving a description of the real form of the Paramatman, the means to be adopted for the direct perception thereof and for combating the influence of Maya, the real character of the Jiva and the Is'a and the identity between the two, seeks to reconcile the divergent: views held by thinkers relating to the Paramatman and. winds up with a homily on the attainment of the realization of the Brahman and thereby becoming the Brahman alone.] He, who (not conversant with the real nature of the Atman), (with his face turned) in all directions, sees the Atman (from various angles of vision), as having the eight quarters, (viz., the Vis'va, the Taijasa,. the Prajña and the Turyatman, by superimposing, in their individual aspects, the names and forms of the phenomenal world, on the Brahman; and as the Viraj,. the Sutra, the Bija and the Turiya, by superimposing the same in their collective aspects), as the pure, (devoid of attachment to impurities of any kind, either

THE MANTRIKOPANIȘAD 243

severally or collectively), as the Hamsa, (the inner- most Atman, non-differentiated from the Paramatman, the syllable " Ham," being indicative of the Paramat- man and the syllable "Sa," standing for the inner- most Atman respectively), as what is composed of the three threads, (of the form of the Vis'va, the Viraj and the Otr, individually, collectively and partly individually and partly collectively), as manifesting himself as the tiniest (speck of radiance, that could be comprehended by the intellect), as what is changeless, (change being entirely foreign to his very nature), as attainable through the three paths (of Karma, action, Upasana, meditation and Jñana, knowledge, which could be distinguished from one another as the act of acquisition, the means to be adopted therefor and the end sought to be acquired), as the " Radiant-I," (the Brahman that has to be conceived in the attitude, "I am the Brah- man "), (such a person) does not (out of sheer ignorance) see at all, (that the real nature of the Atman is the Ätman alone and that he is non-differentiated from the transcendent Brahman). (1)

THE MEANS TO BE ADOPTED FOR THE PERCEPTION OF THE PARAMATMAN

When, at the proper time, the cruel darkness (of ignorance) that deludes all beings is thoroughly dis- pelled (by the dawning of the radiant sun of perfect knowledge of the Atman, as a result of study, reflection and deep meditation on the true import of the systems

244 THE SAMANYA VEDANTA UPANIȘAD-S

of Vedanta, propounded by the one hundred and eight Upanisad-s, commencing from the Is'opanișad), then only would the enlightened seekers, that are firmly established in the pure rhythm (of their inner- sense), see the Paramatman devoid of the Guņa-s (rhythm, mobility and inertia), in the attitude, " I am the Brahman," whether (the phenomenal world which is) the cavern, wherein the Guna-s aforesaid seek asylum, does or does not exist. That (Paramatman) that is meditated upon by the celebrated (Sanaka 'and other great sages, that are the) sons (of Brahman) (in the attitude "I am the Brahman"), is not capable of being perceived by any other means. (2-3)

THE CYCLE OF WORLDLY EXISTENCE, THE LOT . OF THE IGNORANT MAN, WHO IS THE VICTIM OF MĀYĀ

(The man of ignorance), who wrongly attributes (to the Atman, ignorance and its concomitants), mediates on (Maya) the mother of (the illusion regarding the existence of the phenomenal world and its) transforma-' tions, that is incapable of being cognized (as existing by knowers of the Brahman) and is (in the eye of the ignorant) possessed of the eight forms (earth, water, fire, air, ether, the mind, the intellect and individuality), that has no origin (being devoid of birth, existence and dissolution, when looked at from the point of view of the knower of the Brahman), that is harder (than the har- dest diamond to break, for those who do not investigat e

THE MANTRIKOPANIŞAD 245

into the real nature of things). Through such medita- tion, the ignorant man, (who gets confirmed in the belief of the existence of Maya) gets emancipated and is again and again prompted (to peform actions leading to bondage and liberation by Maya, that assumes the forms of spurious knowledge and ignorance). (The same Maya) brings into existence the (four-fold) end and aim of human existence (vi., right conduct, afflu- ence, attainment of cherished desires and liberation, as well as their opposites). It is only by means of this that the phenomenal world is propped up. (This Maya), that (in the eye of the ignorant man) is so full of prestige as the mother (of all the worlds) and the prime- cause of all creatures, (when closely looked into) will prove to have (in reality) both a beginning and an end. (Nevertheless, through susceptibility to action char- acterized by rhythm, inertia and mobility), she is of a white, black and red colour (respectively) and yields all the cherished desires of the glorious (Jīva), per- vading. the world of gross forms, (like the celestial cow, Kāma-dhenu). (The Jiva) enjoys what she yields (and brings her within the range of his experience), though she (is non-existent in reality and) cannot be encom- passed by him, nay, has not been realized even by (Sanaka and other great sages that are) the sons (of Brahman), (as either really existent or actually operative or as a mere reflection of the Brahman, or as altogether non- existent, they being firmly established in the peer-less Brahman, attainable only through the negation of every thing apart from the Brahman). (3-6)

:246 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

DESCRIPTION OF THE JIVA AND THE ISA

(Of the two, the Jiva and the Is'a, that stand in the relation of the effect and the cause towards each other), the one, (the Jivatman), the radiant and mighty over-lord that is master of himself, that is .seated in the body and knows through meditation and action, (that all this is but the concomitant of ignorance,) enjoys the phenomenal world under stress of circumstances. (Though he is independent by himself, the Jiva, being overpowered by the ignorance of his real character, imbibes the Pippala-juice of the result of his own ignorance.) In this ignorance (which is the result of Maya), the high-souled ones (proficient in the Veda-s) see (the influence of Maya, the mother of A-vidya) commonly operating on all ignorant folk and inducing in them the belief, that it would yield the desires of their heart, (as also) the one Suparna-bird, subsisting on the Pippala-juice (drunk by performers of sacrifices, who, in their ignorance, believe that such drinking will bestow the desired fruit). The Adhvaryu-s, (the .adherents of the Yajur-veda), who have completed their course of study of that Veda, sing (the glories of) the other Hamsa, (the Is'vara, that kills the recurring cycle of worldly existence devoted to the enjoyment of the fruits of unspent previous Karma-s, that is other than the Jīva), as the non-fickle, (as opposed to the Jiva of the three sheaths, the gross, the subtle and the causal, which are subject to change) and as indifferent, (and not sub- ject to attachment of any kind towards the Pippala-juice,

THE MANTRIKOPANIȘAD 247 indicative, of the ignorance of the real nature of · the Atman). (Likewise), the adherents of the Rg-veda, that are well-versed in the S'astra-s, praise (the Para- hamsa), in accord with the praise bestowed by the Yajur-vedin-s. So also are sung (in praise of the Para- hamsa), the Rathantara- and the Brhat- saman-chants, which are very much to the same effect, by the singers of. the Säman of seven songs. The adherents of the Atharva- veda, the Bhärgava-s, having Bhrgu as the leader of the clan, (S'ukrācarya and others), verily study the Mantro- panișad as well as the Veda, in the peculiar manner,. known as Pada-krama, (sometimes in the manner they heard it recited, sometimes word by word, and some- times in the prescribed order), (wherein it is related that the Jiva is the enjoyer, the Is'vara is indifferent. to enjoyment and the Paramätman is what is estab- lished by the denial of the difference between the Jiva and the Is'vara, respectively characterized by the enjoy- ment and the non-enjoyment of the fruits of action). (6-10)

KALA AND OTHER MANIFOLD FORMS IN RELATION TO THE ATMAN ALONE

Vratya, the co-pupil (of Bhrgu), Stambha, also Phalita, Anaduh, Rohita, and Ucchișta, these sages see (the Brahman) extensively, (in the attitude, " I am the Brahman"). The great lord is praised as Kala, (that carries off the entire phenomenal world of beings during the great deluge, assuming the form of Kalagni-rudra),

248 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

the Prana, (the vital principle), the Bhaga-vat, (that is possessed of the six qualities of power, wealth, valour, fame, knowledge and detachment), the Irate-one, (im- patient with what is apart from the Atman), the S'arva, (who has killed all passion and is quiescence personi- fied), the Bhava (that is perpetually existent), the Rudra, (that drives away the desire for worldly ex- istence), the S'aravat (the protector of the Jīva-s), the Sadhura, (the friend of the righteous), the Praja-pati, (the protector of his progeny), the Viraj, (that shines in his own splendour), the Pusan, (that nourishes all) and the Salila, (water that sustains life). In this manner the glorious Brahman is ever praised (extensively), by the gods known to the Atharva-veda, by means of praises contained in the (seven crores) of hymns. (11-13)

THE PARAMATMAN CONSIDERED AS DIVERSE, WHEN' VIEWED FROM DIFFERENT POINTS

Him (the Parama-purușa adored thus) one set of thinkers consider as (the Is'vara-tattva) composed of the twenty-six Tattva-s. [The five elements, earth, water, fire, air and ether, the five vital airs, Praņa, Apāna, Vyāna, Udāna, and Samāna, the five organs of percep- tion, the ear, the integument, the eye, the tongue, and the nose, the five organs of action, the anus, the genitals, the hands, the feet and the vocal organ, the four inner senses, the mind of volitions, the thinking . mind, the intellect and individuality, these comprise the

THE MANTRIKOPANIŞAD 249

twenty-four Tattva-s (eternal verities). The Vyakta, (the flimsy A-vidya), which took definite shape out of the A-vyakta, (the nebulous and indistinct prime source of all A-vidya) is the twenty-fifth. The A-vyakta is the twenty-sixth. The first twenty-five together comprise the Jiva, while the first twenty-six together comprise the Is'vara, the Paramatman]. Others consider (the Paramatman) as comprising the twenty-seven Tattva-s, (he being the sentient, passive witness, with the non- sentient equipoised state of the three Guna-s, rhythm, mobility and inertia, distinctly attributed to him as Upadhi). Yet others, proficient in the Atharva-veda, consider the Maha-purusa that is devoid of the three Guņa-s, as the Samkhya-purusa forming the crest of the Atharva-veda, (upon whom this computation of the Tattva-s entirely rests). Still others consider the Para- mätman as nondual, (after establishing the identity of the Jivatman and the Brahman), while others take him to be the dual existence. Others again consider him as three-fold, (consisting of Brahman, Visnu and Rudra). There are yet others, who consider him as five-fold, (as of the character of the five Brahman-s, viz., Brahman, Vișņu, Rudra, Isāna and Sada-s'iva). Dvi-ja-s endowed with the eye of knowledge, (who are exalted knowers of the Brahman), see in what is ap- parently the phenomenal world containing the various orders of creation, beginning from Brahman, (down to the inanimate mineral kingdom), the abundant and omnipotent lord, that is transparently white, the peer- less Brahman alone. (14-16) 32

250 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

BECOMING THE BRAHMAN THROUGH THE REALIZA- TION OF THE BRAHMAN WHEREIN ALL MEET WITH DISSOLUTION

In the Parames'vara, wherein all created things, ani- mate and inanimate, from Brahman down to the lowest orders of creation, had their origin and sustenance, therein alone all of them meet with their dissolution, even as all streams reach the ocean. In that, (which forms the basis of the periodical reabsorption of all created things), all (the Jiva-s, that incarnate owing to the preponderance of their previously accumulated Karma), meet with their dissolution, (when their Karma is entirely spent up, through a series of reincarnations) and the Jīva-s, thus dissolved, attain the state of the A-vyakta, (like gold- dust and the like mixed with the leavings of one's food), and are born once again at the time of their creation, even as bubbles on the surface of water. All that exist, being under the control of the Ksetra-jña, (the Paramatman), come to exist once again, for various reasons, (and not of their own free choice). Whom the knowers of the Brahman see in this light, that is the omnipotent lord, the Paramätman. Other knowers of the Brahman, who realize over and over again that what remains after the negation of all things apart from the Atman, is the Brahman alone, such exalted knowers, having discharged their duties in full, become the Brahman alone. Those that are only partly quali- fied, by repeatedly looking upon things that are grasped by their inner and outer senses, in the attitude, " This

THE MANTRIKOPANIŞAD 251

is the Brahman," "This is the Brahman", become the knowers of the Brahman (by gradually acquiring the perfect knowledge of the A-vyakta, that is the Brahman, in consequence whereof, they ultimately attain the per- fect state of the Brahman. Simultaneously with that,) all the Upadhi-s (limitations) super-imposed on the Brah- man, meet with their dissolution. The limitations thus dissolved attain the form of the A-vyakta, that is the Brahman. (By constant practice, they do not get at- tached to worldly existence at all, anymore) .- Thus the Upanișad. (17-20)

THE MAHOPANIȘAD

[This Upanisad, which is the Sixty-first among the 108 Upanisad-s and forms part of the Sama-veda, gives an exposition of the means to be employed for the attainment of the Brahman and, after dealing with the discourses between S'uka and Janaka, as also be- tween Rbhu and Nidagha on the subject, winds up with a narration of the final conclusions arrived at by various schools of thought, relating to the conception of the Brahman.] CHAPTER I

QUALIFICATION FOR ATTAINING THE SECRET OF THE BRAHMAN

Then, (after the successful attainment of the four- fold qualifications of plenitude of composure, self- control, detachment and the desire for renunciation), for the reason (that the highest end of existence cannot be attained by seekers after liberation, without the real knowledge of the Brahman), we shall presently expound the Mahopanisad, (which reveals the great secret of Brahma-vidya, the knowledge of which takes the seeker very near the Brahman). (1)

THE MAHOPANIŞAD 253

THE PEERLESSNESS AND OMNIPOTENCE OF NARĀYAŅA

That (the Brahma-vadin-s of yore) have said : Nārāyaņa, (the Paramatman, that abides in the state of incorporeal aloneness) was verily alone (without a second). (Apart from the Paramatman) there was neither (the four-faced) Brahman, nor Isana, nor water, nor Agni and Soma, nor heaven and earth, nor the stars, nor the Sun, nor the Moon. (The Paramatman), that remained all alone, (as the non-differentiated Ïs'vara) did not feel quite at ease, (he being filled with the desire of creating the phenomenal world). (2, 3)

THE COMING INTO EXISTENCE OF YAJÑA-STOMA

(From the desire) of the Paramatman, absorbed in deep meditation within himself, (on what was to be done by him for the gratification of his desire for creation), the Yajña-stoma, (the sacrificial hymn known as the A-vyakta, the unmanifested), is said (to have come into being), (as the preliminary to the great sacrifice of creation, for the warding off of all risk, in the successful accomplishment of his high purpose). (4)

CREATION OF THE FOURTEEN PURUSA-S AND THE PURUSA OF THE CHARACTER OF THE TWENTY-FIVE TATTVA-S

Therèfrom (from the Yajña-stoma) sprang forth fourteen Purusa-s, (consisting of the five Brahman-s, viz., Brahman, Vișņu, Rudra, Isana and Sadā-s'iva, and

254 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

the nine Praja-pati-s, Daksa and others), and the one girl, (the Mula-prakrti, the root of the misery of worldly existence), (all the above partaking in the starting of creation). (By way of implementing these, the Linga- s'arīra, the subtle body, made up of fifteen limbs), the ten organs of perception and action, the mind as the eleventh, the radiant (intellect) as the twelfth, indi- viduality as the thirteenth, the Prana (the vital princi- ple) as the fourteenth, and the Atman (the self-manifest Is'vara) as the fifteenth (is generated). Buddhi (the cosmic gnosis or nescience), the triad made up of Kāma (desire), Karma (action) and Tamas (inertia), (these three forming the basic support of the above fifteen), the five Tan-mätra-s, (subtile elements), along with their gross counter-parts (the great gross ele- ments), the One, (the Jiva, limited by the above twenty-four Tattva-s, as the twenty-fifth), these twenty- five Tattva-s together constitute the Purusa, (the Viraj or the Sutratman). The Purusa, (the Parames'vara), having appointed that Purusa, (the Viraj or the Sutrat- man), in the work of creating the gross and other things, himself remained indifferent and detached. Not for him the lapse of centuries, (he being the essence of all time). From him, of the essence of all time, do all things come into being. (5, 6) THE COMING INTO BEING OF RUDRA Then, once again, that Nārayaņa,(the Paramātman), desirous of other things, became absorbed in meditation through his mind. From the forehead of him, who was

THE MAHOPANIȘAD 255

thus deeply absorbed in meditation, there came into being the Purusa having three eyes, carrying a trident in his hand, with a graceful form (excelling every- thing else), possessed of glory, truthfulness, the austerity of one who treads the path of the Brahman, penance, dispassion, a mind (always prone to the sifting of the real from the unreal) and omnipotence, in whose limbs the seven Vyahrti-s, (Bhur, Bhuvar, Suvar and others), with the Pranava (prefixed to each of them), the four Veda-s, Rc, Yajus, Saman and Atharvangīras, and the various kinds of Chandas, (metrical forms), ever take shelter. For the reason that (Narayana alone, as) the Isana, is capable of doing this, he alone is Maha-deva and Maha-deva (alone is Narayaņa). (7)

THE COMING INTO BEING OF THE FOUR-FACED BRAHMAN

Then, once again, the reputed Narāyana, desirous of other things, became absorbed in deep meditation, through his mind. From the forehead of him, who was engaged in deep meditation, there fell down (a drop of) perspiration. This water occupied a vast expanse. Thence, there came forth an effulgence of the form of a golden egg. Thence came into being the four- faced Brahman. (8)

THE COMING INTO BEING OF THE VYAHRTI-S, THE CHANDAS-S, THE VEDA-S AND THEIR DEVATA-S He (Nārāyaņa), was absorbed in deep meditation (once again). Facing the east, he became the Vyahrti,

256 THE SĀMANYA VEDĀNTA UPANIȘAD-S

Bhür, the Chandas, Gayat-tri, the Rg-veda, and the deity, Agni. Facing the west, he became the Vyährti, Bhuvar, the Chandas, Tristubh, the Yajur-veda and the deity, Vayu. Facing the north, he became the Vyahrti, Suvar, the Chandas, Jagati, the Sama-veda and the deity, Surya. Facing the south, he became the Vyahrti, Mahar, the Chandas, Anustubh, the Atharva-veda and the deity Soma. (9)

NARAYANA, ASSUMING THE FORM OF THE VIRĀJ

(Do ye meditate on) that eternal radiance (of the Atman of all beings, the Viraj), with thousands of heads, with thousands of eyes, that is the bestower of bliss on the Vis'va, (Universe), (functioning as apart from the Atman), that transcends beyond (and stands apart from) the Vis'va, that is eternal, that is of the form of the Vis'va, that is (the Paramatman), Narayana, (on whom false super-impositions are made out of ignorance), that is Hari, (the dispeller of the differentiation between attributes and their substratum), that is the supreme ruler, (that sustains the world), the omnipotent controller of the Vis'va, the radiance that is excelled (by the Brahman alone), and that is of the super-abundant form of the Vis'va, (the Virad-atman, non-differentiated from the innermost Atman), by resorting to whom, the Vis'va, (the phenomenal world of beings), derives its sentience and becomes on that account the Purusa, (the Atman) alone, (do ye meditate on this Purușa in the attitude, " I am this Naryaņa alone "). (10, 11)

THE MAHOPANIŞAD 257

THE HEART, THE SEAT, WHEREIN NARAYANA IS ATTAINED

Hanging with its face downwards, resembling the bud of a lotus, (there is manifest) the heart (of all beings), (in the region of the chest), for the continuance of the vital-energy (indicated) by the sounds of the systole and the diastole (and the emission of cool spray). In the middle of it, there is the effulgence of intense radiance, the radiance of the Vis'va, (the pri- mordial, unmanifest ether of the A-vyakrta), manifesting in all directions facing the Universe. In the middle of it is established the flame of fire, (which has its seat in the triangle of the Muladhara, roused into activity at the time of practising Yoga), tiny, and forced upwards, (from its place in the Muladhara to the region of the heart). In the middle of the flame is established the (Parama-) purușa, the Paramātman, (Nārāyaņa), (the Brahman non-differentiated from the innermost Atman, of the form of existence, sentience and bliss). That alone is Brahman (the creator), that the Isana, that the Indra, that the imperishable, the transcendent Sva-raj, (manifest as the peerless Brahman, non-differentiated from the innermost Atman) .- Thus the Mahopanisad. (12-14)

33

258 THE SĀMANYA VEDĀNTA UPANIȘAD-S

. CHAPTER II

THE INTUITIVE COMPREHENSION OF THE HIGHEST STATE BY S'UKA

The Prince among Sages, S'uka by name, possessed of high spiritual power, who was intent on the enjoy- ment of the bliss of the perception of the Atman, was able, even at the moment of his birth, to grasp what was the truth. Owing to this circumstance, by carry- ing on thorough investigation for a long time, entirely by himself, with the aid of his discrimination, he attained firm conviction relating to the nature of his Atman, (without seeking the aid of a Guru for the pur- pose). (The conclusion arrived at by him was to the following effect). This atom (of the innermost Atman) is absolute sentience alone, subtler than ether (and hence pervasive to a higher degree), for the reason that it baffles description, (articulate expression receding baffled therefrom), that it is beyond the range of the mind and the organs of perception (which form the six seats of knowledge). In the interior of this tiniest atom of sentience, (which is the Paramatman, subject to no obstruction whatever in the matter of pervasion), the atoms of countless crores of macrocosms frequently come into existence and carry out the functions allotted to them (in the economy of the realm of the Brahman), to meet with dissolution with the lapse of their staying power. (Hence, this Atman of the form of the atom of sentience pervades all things in their entirety and

THE MAHOPANIŞAD 259

is immanent in all). This (Atman), which manifests itself all around (having eclipsed everything apart from it), for the reason that apart from it, there is void, is at the same time the An-akas'a, (which meets with little obstruction), on account of its being essentially of the nature of absolute sentience, (without a peer, there being little scope for the absolute to manifest itself, in the absence of anything else to be placed in juxta- position with it). This (Atman) cannot be demon- strated as, "This," "That" and so on, and cannot be correlated with anything else. Hence is it something that may be characterized as absolute existence. This (Atman) is sentient for the reason that it has manifesta- tion (as such) and is yet non-sentient for the reason that there is nothing else (apart from it) to be sensed by it, and hence resembles a stone in point of non- responsivity. What causes the wonderful awakening of the phenomenal world in the pure ether of its own sentience, can by no means be non-sentient. What is known in every-day-life as the Vis'va, is but a mere reflection and on that account cannot be looked upon as an exclusive existence apart from it, (the Atman). Even this diversity of the world is a result of the manifesta- tion of the Atman, as diversity is of the essence (of the Atman). This (Atman), which penetrates all things, is apparently related to all things, (should their reality be conceded). In reality, however, it does not do so, as there is no place of resort (for the Atman), apart from itself. (While there is room for thinking that) the Atman is non-existent, due to the absence of any

260 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

place of shelter (it could seek), it certainly exists, for the reason that it is of the form of existence, (of some- thing that is neither radiance, nor darkness, neither capable of being adequately described, nor capable of being. distinctly seen and which is sedate and yet majestic), that it is of the form of absolute sentience and bliss. (That which manifests itself as of the abund- ance of absolute existence, sentience and bliss, is) the Brahman, the last resort of the generous bestower of the gift (of the Brahma-vidya on those eligible for it), the Guru, (who confers on the eligible disciple, the knowledge wherewith to attain the state of Jīvan-mukti). The renunciation, (through the mind, of what has to be done and what has not to be done, of what is desired and what is not desired), that giving up, (as hostages), of all actions and desires (is the right means of attain- ing the Brahman). The absence of faith (of the Jīva), while awake, (in the existence or non-existence of things apart from itself), wise men say, is the (sure index of the) belief (in the reality of the Brahman). With the closing and the blooming of (the petals of) the Brah- man, are bound up the dissolution and the unfolding (through the coming into existence) of the phenomenal world. (Knowledge that is attained after the renunciation of all desires and actions, brings about the release from the delusion of worldly existence and leads to the attain- ment of the Brahman). That which is the cause of the fading of the petals and the dissolution of the phenomenal world, which is the established import of the great scriptural texts, which lies beyond the range

THE MAHOPANIȘAD 261

of speech and the mind, which is the absolute existence, pure sentience and unsurpassed bliss, " That Brah- man alone am I and nought else". (In this attitude should the seeker have firm faith). (1-11)

ABSENCE OF MENTAL EASE IN S'UKA EVEN AFTER THE ATTAINMENT OF THE KNOWLEDGE OF THE TRUTH

S'uka, who had gained the knowledge of everything (about the truth of the Brahman) with his own subtle intellect, (even without the formal initiation into its mysteries by a Guru,) stood with a mind that had not attained ease, even though the transcendent substance had been attained by him of his own accord. He (S'uka) did not entertain the belief of the form, " This is the substance," in the Atman. His mind, which,was hankering after objects of sensual pleasure, sought re- pose in the enjoyment of pleasures leading to great ruin, very much like the Cataka-bird in raindrops. (12-13)

GROWING INDIFFERENCE EVEN TO VYASA'S PRECEPTS

Once, with unclouded perception, and great devo- tion, he asked his father, Sage Krsna-dvaipāyana (Vyāsa), who was remaining in a secluded spot on the slopes of Mount Meru thus: "This vainglorious show of worldly existence, how did it spring into being? O Sage ! how will it abate in its fury ? How long will it last ? Whose

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is its authorship? When did it come into being and when would it vanish ? Pray tell me." When asked about everything in this manner, everything that should be related about worldly existence was explained in the proper manner by Sage Vyasa, who had realized the Ätman, unto his son, S'uka. Saying, " I have known all this through my own intellect, even before listening to thy exposition," S'uka did not pay any heed to the words ofhis father, after applying his mind thereto and grasping them by means of his intellect. (14-17)

S'UKA RESORTING TO JANAKA

The great Sage, Vyasa, on coming to know of his son's opinion to be of this description, replied unto his son thus: "Verily I am not conversant with the matter. There is a king of the name of Janaka in the city of Mithila. This (Janaka) knows aright what has to be known. From him shalt thou attain all (this quest of thine)". Thus directed by his father, S'uka reached the surface of the earth, from the beautiful Mount Meru and thence arrived at the capital city of the Videha- country, ruled over by king Janaka. (18-20)

EXAMINATION OF S'UKA BY JANAKA

This (S'uka) was duly announced to the high-souled . Janaka by the royal servants armed with clubs, thus : "S'uka, the son of Vyasa, awaits at the door, O king!" Then, derisively saying, "Let this S'uka wait", with a

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view to know S'uka (and put his mettle to test), Janaka remained quiet for seven days. Then Janaka caused S'uka to wait at the quadrangle, where he remained for another seven days, in Samadhi (ecstatic state). There- after Janaka caused him to be quartered at the court- yard of the royal harem, for seven more days, under the pretext that the king was not to be seen and in the meanwhile caused S'uka, who had a charming face resembling the moon, to be seduced by ravishingly beautiful damsels, intoxicating food and numerous other enjoyments. Those enjoyments and dainties did not affect the ecstatic mind of Vyasa's son, even as a gentle breeze would not affect a mountain resting firmly on its base. The flawless S'uka, with an equipoised mind, entirely pure, silent and rejoicing in his mind, stood merely like the full moon. (21-27)

CONVERSATION BETWEEN S'UKA AND JANAKA

After sending for S'uka, whose nature had thus been tested by him, king Janaka, on seeing him filled with excessive joy, made obeisance unto him. He (Janaka), who had discharged his duties relating to worldly existence in their entirety, and attained the gratification of his heart's desires, asked him (S'uka) thus : "What is sought to be attained by thee ? " He (S'uka) replied unto him (Janaka), who received him hospitably, thus : " How has this false show of worldly existence sprung into being ? O Sire ! How shall it reach its abatement ? Pray do thou relate unto me duly (all about it), as it actually happens."Everything was related by the

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high-souled Janaka, as it actually happened and was exactly the same as was formerly related unto him (S'uka) by his own father of mighty intellect. " Almost all this has been understood by me of my own accord even before. Exactly the same was explained to me by my father also, when asked by me. O exalted among the eloquent expounders of the truth ! The self- same explanation has been offered by thee as well. This (highest) import could further be seen from the S'astra-s as identically the same. The mind which is born of uncertainty is dissolved with the dissolution of that uncertainty. Worldly existence, when burnt up, becomes, of a certainty, devoid of essence. Hence, O mighty-armed one, What is all this? Pray do thou acquaint me with the truth that cannot by any means be shaken? This world with the deluded mind will attain repose from thee." " Do thou then listen to what is presently related by me, O illustrious S'uka ! to the detailed exposition of the knowledge that forms the innermost core of the essence of the intellect, by attaining which perfect knowledge, the Purusa (the Jīva) will, at that very moment, attain the state of Jīvan-mukti, (liberation, while yet living in an embodied state). (28-37)

DISTINGUISHING BETWEEN BONDAGE AND LIBERATION

The sweeping, off the mind, of all perceptions with the thought that there is nothing worthy of being

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perceived, should that ever be achieved, gives rise to that exquisite ease, derived from the annihilation of the mind. That superior mode of getting rid of impurities, the giving up of Vasana-s (latent desires) in their en- tirety, that alone is known as liberation by virtuous men. Those, that are possessed of latent desires of the pure variety, do not any more share in the ruination of reincarnation. Those men of mighty intellect, who have known the real nature of the Atman that ought to be known, are called Jīvan-mukta-s. Strong attachment to impressions left by the previous enjoyment of objects of sensual pleasure, is what is called bondage. The attenuation of (such) impressions to the vanishing point, O Brahman ! is what is called liberation. (38-41)

THE STATE OF THE JIVAN-MUKTA

He, unto whom enjoyments offer no temptations, even without the operation of extraneous influences, such as penance and the like, is said to be a Jīvan- mukta. He, who is indifferent to happiness and misery as they occur (as pre-ordained) and does not exult (over such happiness), nor feel depressed (over such misery) is said to be a Jīvan-mukta. He, who is not inwardly touched by exibitions of joy, jealousy, fright, anger, greed and niggardliness is said to be a Jīvan- - mukta. He, who, after giving up, in a facile manner, impressions of a purely egoistic character, abandons himself to the meditation of the Brahman, is said to be a Jīvan-mukta. He, in whose inward vision, there 34

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are no likes and dislikes, and who conducts himself as if in a state of sleep, is said to be a Jīvan-mukta. He, who is prone to the investigation of the Atman, who is full, whose mind is pure, who, having attained the highest repose, is not in need of anything in this world, who lives devoid of any attachment to worldly pleasures, is known as a Jivan-mukta. He, the ether of whose heart is not smeared to the slightest extent by the desire for what has to be perceived, he, who has such sentient perception (in the direction of the Brah- man), is said to be a Jivan-mukta. He, who, without any the least intention whatever, has recourse to action involving passionate love and hatred, pleasure and pain, righteous and unrighteous conduct, attainment and non- attainment of the fruit, is said to be a Jīvan-mukta. He, who has recourse to action possessed of the silent attitude of reflection, (when confronted with objects of sensual pleasure), devoid of a wounded sense of honour, bereft of spite, free from trepidation, is said to be a Jīvan- mukta. He, who, devoid of attachment to all things, behaves very much like a passive witness and remains unexpectant of the fruit of his actions, is said to be a Jīvan-mukta. He, by whom have been given up righteous as well as unrighteous conduct, reflection as well as diligent application of the mind and everything connected with the functioning of the inner senses, is said to be a Jīvan-mukta. He, by whom has been completely given up the comprehension of what ought to be seen, so long as what is actually seen by him is made up of parts (differentiated), is said to be a

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Jīvan-mukta. He, who partakes of whatever food he gets, whether it is bitter, acid, saltish or astringent, un- savoury or savoury, with the same relish, is said to be a JIvan-mukta. He, who enjoys as equally enjoyable, dotage, death, adversity, a kingdom as well as penury is said to be a Jīvan-mukta. He, by whom has been completely given up even the thought of righteous and unrighteous conduct, pleasure and pain, as also of death and birth, is said to be a Jīvan-mukta. He, who is devoid of either sorrow or exultation, is possessed of a balanced and clear frame of mind and does not grieve, nor gloat over any thing, is said to be a Jīvan-mukta. He, by whom all desires, all doubts, all efforts, and all convictions, (relating to things apart from the Brah- man), have been voluntarily abandoned, is said to be a Jīvan-mukta. He, whose mind is balanced at the coming into being, sustenance and destruction (of things pertaining to him), as well as at their rise and fall, is said to be a Jīvan-mukta. He, who neither hates anything, nor desires, likewise, to attain anything and who enjoys pleasures that fall to his lot, in the usual course, is known as a Jivan-mukta. He, whose attachment to worldly existence has thoroughly abated, who, though of diverse aspects, is non-differentiated and though possessed of a mind is non-minded, is said to be a Jivan-mukta. He who, though revelling in the multitudes of worldly things, is devoid of any desire, and at the same time has his whole being centred on things pertaining to the transcendent (Brahman), is. said to be a Jīvan-mukta. (42-62)

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THE STATE OF A VIDEHA-MUKTA

When the time for the giving up of the body arrives, (or when the mistaken identification of the body with the Atman has been given up,) (the sage), giving up the stage of Jivan-mukti, enters upon the stage of Videha-mukti (incorporeal liberation), even as the wind attains the state of motionlessness. The Videha- mukta does not rise nor set, (he being the Atman alone, that is ever ascendant); nor is he tranquillized; is neither existent, nor nonexistent; does not stand either near or aloof; is neither " I," nor anything else; (but remains as the peerless Brahman alone). Thereafter, (after the perception of the Brahman is accomplished), there remains the peerless state of existence alone, which is unperturbed and majestic (like the ocean), which is of the form of an expanse, neither of radiance, nor of darkness, which, (being devoid of name and form), cannot be portrayed in words, nor distinctly manifest, that something alone remains. (That state) is neither void, nor possessed of an aspect, is neither what has to be seen, nor the act of seeing, nor what stands as the endless chain of existence of the form of animate beings and inanimate objects. That is some- thing that cannot be demonstrated in any manner, is fuller in aspect than what is full, which is neither per- ceptibly existent, nor nonexistent, nor partly existent and partly nonexistent, neither artificial (like a pot), nor an attitude of the mind, that is absolute sentience alone, that does not cast as its reflection (the phenomenal

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world), the endless, the non-aging, (being free from the six infirmities, hunger, thirst, sorrow, delusion, dotage and death), the auspicious, the beginningless, the middleless, the endless, the anguishless, (being devoid of the three influences operating through the body, the Atman, and the benevolent divine agency), and the non-ailing, (being bodiless); that which is known as what is seen, among the triad of the seer, what is seen and the act of seeing. Apart from this, there is no certainty, O Sage ! (63-69)

THE REMOVAL OF S'UKA'S DELUSION

What had been understood by thee of thine own accord, in this manner, had been imbibed by thee, (in the form of an exposition) from thy Guru (S'ri Vyasa, thy father). He, who is bound by his own misconcep- tions (about the existence of things apart from the Brahman), will be liberated with the cessation of such misconceptions. What ought to be known, had been understood by thee of thine own accord, (even at the time of thy birth, without initiation by thy Guru). Hence, O high-souled one ! there was generated in thee detach- ment from all enjoyments and all kinds of perceptions relating to the phenomenal world. By thee, the full- minded, O Brahmana ! all that ought to be attained has verily been attained. Hence thou wilt surely attain the form of the Brahman, being liberated. Hence do thou give up the delusion (that thou art not liberated from worldly existence). That which is far outside,

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that which is immediately outside, similarly, that which is inside the interior of the intellect, O S'uka, (all this), thou seest (as the Brahman alone) and yet seest not (as something apart from the Brahman). Hence thou art the Saksi-caitanya, (the all-witness) remaining full of the state of alone-ness". (70-73)

S'UKA'S REPOSE

S'uka then silently attained repose, in the tran- scendent substance established in his own self, relieved of his sorrow, fear and fatigue, shorn of all effort and with his doubt cleared. He then climbed up the sum- mit of Mount Meru, for attaining the indivisible state of Samadhi, (ecstatic trance). After remaining in that region for thousands of years in Nir-vikalpa-samādhi, {trance of the changeless type), this sage attained quiescence in the Brahman, even as the flame of a lamp with its supply of oil exhausted, would seek repose in itself (and go out). Rendered pure by the removal of dirt of the form of doubt, this high-souled sage, shorn of all impressions (Vasana-s), attained identity with the exquisitely hallowed state of the pure Brahman, of his own accord, even as a minute particle of water does with the mighty ocean .- Thus the Mahopanisad. (74-77)

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CHAPTER III

NIDĀGHA'S ENQUIRY

The young Prince among Sages, named Nidāgha, who had become proficient in the lore (of the Brahman), permitted by his father, went on a pilgrimage to sacred shrines by himself and returning home after bathing in the three and a half crores of sacred waters, the far-famed sage gave an account of his travels to (his father) Rbhu, after prostrating himself before him. " There has arisen in my mind a doubt of the following nature, as a result of the great influence exerted by the religious merit ac- quired from bathing in the three and a half crores of holy waters". (1-3)

THE TRANSIENT NATURE OF THE PHENOMENAL WORLD

"The world of created beings is born only to die and dies only to be born again. All this is only transi- tory, the animate and inanimate (orders of creation), (coursing through worldly existence, very much like a water-wheel, which moves upwards only to go down; and goes down only to move upwards again). Sins form the basis of all adversity, while mental dispositions are the stages leading to power. These dispositions resemble iron pins that are not attached to one another and are brought together (as in the assembling together of the parts of a box), only with the aid of mental fancy. Disgust in

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these mental dispositions comes on me, even as the dis- gust of a way-farer in crossing a desert. I am exceed- ingly tormented by my mind, as to how this misery of mine will abate. Wealth of various kinds, such as wife and children, (house, cattle and the like), are to me so many wheels spoked with clusters of anxieties, designed, as it were, as so many abodes of severe disasters. This plentiful glamour associated with worldly existence, is after all of an unsubstantial character, O sage! which merely confounds us and is by no means, conducive to our real well-being. The duration of one's life is as fragile as of a tiny drop of water at the tip of the tender shoot of a plant, and departs all of a sudden, very much like a maniac. Life is a source of anguish for those whose reasoning faculty has been perforated through the injection of the venom of the snakes of sensual plea- sures and whose capacity for discriminating about their real condition has not been adequately developed. It may be possible to make a girdle of air, to cut ether to pieces, and to bind together the billows of the ocean, but it is not possible to form any definite estimate about the duration of one's life. In the course of which (life- time), that seat of exquisite bliss (the Brahman), that ought to be attained (by every seeker), is actually at- tained, in the course of which, again, there is no scope for the misery of worldly existence, once again, that is known as a life-time (fruitfully spent). Even trees live and also beasts and birds. But he alone lives truly whose mind is well sustained through meditation. It is only those beings that lead a noble and righteous life

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and are not born again in this world, that are verily born. The others are only old asses. To the man who has thoroughly developed his reasoning faculty, the S'astra-s are a veritable burden. To the man blinded with passion, acquisition of the knowledge of the Brahman is likewise a burden. To the man who has not attained composure, his mind is a burden. To the man who has not known his own Atman, his very body is a burden. (4-15)

THE RUINOUS CHARACTER OF INDIVIDUALITY, THE MIND AND COVETOUSNESS

From subjection to the whims of one's own indivi- duality there is ruin. From individuality arise misery and anguish. From subjection to individuality springs all exertion. There is no more powerful enemy than individuality. Whatever, whether animate or inani- mate, was enjoyed by me, when under the influence of individuality, all that is unsubstantial, while freedom from individuality, is alone the real substance. The mind leaps hither and thither in a highly distracted state to no purpose and strays far away, even as a dog wandering through an entire village. Having been rendered dull-witted and overpowered by the cruel mind attended with covetousness as its partner in life, O Brahmana! I have been eaten up as it were by that street-dog (of the mind) alone. Mind-control, O Brah- maņa ! is more difficult of accomplishment than even the drinking up of the vast ocean, than even the uprooting 35

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of Mount Meru, nay, than even the eating of fire. The . mind is the root-cause of all the objects of desire. While that exists, the three worlds also exist. When that is destroyed, the three worlds are also destroyed. .

Hence should it be treated with great effort. Which- ever grace of quality I wish to attain, O best among sages ! all that, my covetousness cuts asunder, even as a mischievous mouse gnaws through a piece of thread. Covetousness, the fickle monkey, lands upon whatever cannot be reached by leaping across, has a relish for fruits even after attaining satiety, and does not stop anywhere for a long time. Covetousness, which is the bee of the heart-lotus, (the seat of all desires), goes to hell in an instant, reaches the mid-ethereal regions the next moment, and roams about the cluster of flowers of the cardinal points, the very next moment. Of all the sorrows of worldly existence, it is covetousness alone that gives trouble for the longest time and involves even the inmate of a harem in great danger. The . giving up of the functioning of the mind is verily the Mantra (mystic formula), O twice-born one! wherewith to exorcise the demon of covetousness. (16-26)

DECRYING THE BODY AND ITS CHARACTERISTIC FEATURES

This (body of ours) is pleased in a short while and feels depressed in a short while. There is nothing like the body so deplorable, despicable and devoid of

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redeeming features. This body is the great abode of that reputed house-holder, individuality. Let it tumble down or stand firm. Of what avail is it to me? O Sire! This corporeal residence of mine, with the rows of domestic animals of the organs of perception and action tethered (at its stable), with covetousness leaping at the quadrangle in front, with the various functionings of the mind moving about the premises as servants, is not at all worthy of my desire. This corporeal abode of mine, with its terrible door of the mouth left ajar, occupied by the monkey of the tongue, with its protruding teeth and pieces of bone in evidence, is not at all worthy of my desire. Pray do thou tell me, O Sage ! wherein is the attractive feature of this body, which is made up of blood and flesh, the only course left open to which is decay, either in its exterior or interior ? Whoever has given the verdict of stability in relation to lightning, autumnal clouds and the city of the Gandharva-s, (castles in the air), let him have firm faith in the body as well. In childhood there is fear of the teacher, fear of the mother, fear of the father likewise, fear of people old and young. Childhood is verily a den of fear. The youth who gets out of control, due to the influence of the demon of lust, harboured in the cavern of his own heart and bringing about various amorous movements, is ultimately van- quished by it. Servants, sons, women, relations and friends likewise laugh at a man shaking with old age, as at a mad man. The one companion of all forms of danger and the bestower of heart-burning, desire

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grows in intensity during old age, full of melancholy meanness. (27-36)

WORLDLY EXISTENCE, FULL OF MISERY

Should there be anywhere the suggestion of happi- ness in wordly existence, Kala (death) overtakes even that and cuts it off, even as a mouse cuts off a clump of grass. This death, the all-destroyer, is ever engaged in claiming as his toll, solely for his own sustenance, everything, (including) the tuft of grass, the speck of dust, the great Indra, gold (of the size of) a grain of mustard-seed, as well as (of the size of) Mount Meru, nay all the three worlds, are set on by him. (37, 38) DECRYING WOMEN-FOLK

What is there that is beautiful in the cage-like body of a woman, who is an automaton made of flesh and possessed of joints of tendons and bones. (O Mind !) Look at the eyes (of a woman), after separat- ing the membrane, flesh, blood and the watery tears and say, if at all there is beauty (in them). Why then dost thou get deluded in vain ? The self-same breast of a young woman, the sheen of the pearl-necklace resting over which, O Sage! is seen to resemble the stream of the Ganges, sparkling over the slopes of (the golden) Mount Meru, when the time comes for it, is swallowed easily as a bolus of food, by dogs, in the cremation grounds situated everywhere, with the points of the

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compass as their furthest limits. Women, that form the flame of the fire of the wicked deeds of men, wearing soot-like (jet-black) hair, incapable of being touched even with difficulty (in their dalliance), and ravishingly beautiful to the eyes, burn a man like straw. Verily women form the beautiful, yet fierce heaps of fuel, full of amorous graces, yet dry, to feed the fires of the infernal regions, even though they rage at a far-off distance. With their characteristic artless simplicity, women are the nets cast by the fowler, Kama (Cupid) for binding the limbs of the birds of men. Woman is the bait attached to the fish-hook provided with the string of Dur-vasana-s, (latent desires of a vicious type), for tempting men that are fish in the pond of births (and deaths), that move over the ooze of the mind, (susceptible to the influence of Dur-vasana-s). Let me have nothing more to do with woman, the chain of misery for all time and the casket of gems among wicked deeds of all kinds. The desire for sexual enjoy- ment springs up in one, for whom there is a woman. Where is the scope for such enjoyment in the case of one who has no woman? The phenomenal world is given up by the giving up of a woman. After the giving up of the phenomenal world one becomes a happy man. Then will not be seen the points of the compass and the range of one's vision will have quite a different lesson to teach; even mountains will be shattered and the galaxy of stars fall from their high places in the firmament. [Hence should one seek shelter in the eternal Brahman alone

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and not count upon worldly existence, which is but transient.] (39-49)

THE EPHEMERAL CHARACTER OF THE DIRECTIONS AND THE LIKE

Even oceans dry up and the pole-star has an inconstant career. Even Siddha-s, (who have developed remarkable psychic powers), die and the Danava-s, (demoniacal beings), grow old. Even Paramesthin,. (the creator) has his end. The originless Hari wastes away. Bhava (S'iva) likewise attains the state of non-existence. The guardians of the quarters. become decrepit. Brahman, Vișnu and Rudra and all kinds of living beings rush after destruction, even as the waters of the deluge are drawn forcibly towards. the diluvian fire, known as the Badava. Dangers be- set one in a moment. Prosperity likewise comes to one in a moment. Birth as well as death occurs simultan- eously in an instant. All this, (that is aforesaid and likewise whatever has been left unsaid), is only transient. Heroes have been killed by one not known for his. heroism. A hundred have fallen at the hands of a single person. The mischief wrought by objects of pleasure, that alone is poison. What is called poison is no poison at all. Objects of sensual pleasure adverse- ly affect even future incarnations, while poison takes. away only one incarnation. This is the opinion arrived. at by me, in my mind burnt by the forest-fire of sinful actions. (50-55)

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SEEKING AFTER THE KNOWLEDGE OF THE TRUTH RESULTING FROM DETACHMENT

Desires for the enjoyment of the waters of a mirage do not throb in anyone, (after he comes to know of the real character of a mirage) .. Hence, do thou, O Guru ! kindle in me betimes the knowledge of the truth. If thou doest not do so, I shall remain devoid of self-conceit and rid of spite, assuming the attitude of silence and ever glorifying Visnu with all my heart, resembling one painted on a piece of canvas, (till the proper time arrives)". (56, 57)

CHAPTER IV

THE FOUR-FOLD MEANS OF ATTAINING LIBERATION

"O Nidagha ! that art exalted among the knowers (of the Brahman), there remains nothing else to be known by thee. Through the perfect knowledge vouch- safed unto thee by the grace of the omnipotent lord, thou knowest all things (that ought to be known). I shall presently sweep away, O Sage ! the delusion that has been generated (in thee), through contamination of the mind. Four door-keepers are said to guard the gateways to liberation. They are, control (of the inner and the outer senses), investigation (into one's own real nature through the proper construing of causes and effects), continence (with what has been attained and

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not grieving over what has not been attained) and com- panionship with the virtuous (knowers of the Brahman), that is the fourth. One should resort to the acquisition of at least one of these, with all effort, giving up every- thing else. When one of these is mastered, all the four become completely mastered. (1-3)

RULE RELATING TO THE PERCEPTION OF THE ATMAN THROUGH PROFICIENCY IN THE SASTRA-S AND THE LIKE

One should cultivate knowledge alone at first, for the purpose of liberation from worldly existence, through (attaining proficiency in) the Sastra-s and the practice of severe penance and self-control, preceded by companionship with the virtuous (knowers of the Brahman). When, through constant practice of his, consistency between his own self-realization and what is contained in the S'astra-s and has been imparted by the Guru, has been reached by him, it is only then that the Atman will ever be seen by him. (4-5)

THE REAL FORM OF SAMADHI

Shouldst thou practise, every moment, the avoid- ance of following in the wake of thy resolves and desires, then alone wouldst thou attain the hallowed state of non-mindedness. The cessation of the mind from its manifold kinds of functioning is what is known as Samadhana, (thorough absorption of the mind into its own self). That alone is the state of alone-ness.

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That is the auspicious state of exquisite bliss. Giving up the conception by the mind of all things (apart from the Atman, such as the body, the phenomenal world and the like) as the Atman alone, do thou take thy stand as thou wilt, (in the state of absolute silence of the Brahman), very much like a deaf-mute that is blind. (That Brahman is) the all, that is tranquillity par excellence, the originless, the one, the beginning- less and the middle-less, the self-effulgent one that shines all-round, that is absolute sentience, that has as the index of its accomplishment the cessation of all functionings of the mind. The percept induced by the words, " (That is) the all, that is tranquillity par excel- lence,"-and so on, intended for the purpose of awaken- ing in the mind of the seeker the percept of the Brahman, as well as the percept indicated by the words, "That Om is this," (that Brahman indicated by the Praņava is this), all this is to no purpose, for the reason that therein words have no access whatsoever. Should any whatever of all these phenomena of the world be seen by thee, do thou conceive that, as only a part of the throbbing of that supreme sentience and that it is nothing else whatever. With thy sentience ever roused, even though engaged in the activities of the phenomenal world, fully realizing the oneness of the Atman, do thou take thy firm stand (in the changeless trance of Nir-vi- kalpa- samadhi), like the great ocean in an unruffled state. This alone is (the means for) the realization cf the truth, the fire that would burn up the straw of Vasana-s. (It is this) that is referred to by the term, 36

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"Samadhi " and not the state of remaining silent. Even as the world of beings goes about its daily busi- ness, when the gem of heaven, viz., the sun, rises in the firmament (of its own accord), without being hailed by any, even so, when the supreme truth, which is the absolute, infinite existence, (and the final resort of the groups of senses, inner and outer), is ever in the ascendant, this group of worlds, (just risen from trance), occupies itself either actively or as a passive on-looker, in the various activities (of worldly existence). Hence, O Sage! there is in the Atman the power of inducing both activity and passivity. Not being subject to desire, this (Atman) is passive and by reason of his mere presence alone, he becomes the participating agent. Those two (characteristics), vis., activity and passivity, O Sage ! are met with in the Brahman. Wherein alone there is this wonderful power, resorting to that (Atman or the Brahman), do thou become confirmed in thy attitude, (by giving up both activity and passivity and remaining in the changeless trance of Nir-vikalpa- samadhi). Hence, with the conviction firmly rooted in thy mind, "I am the ever-passive (Brahman)," there only remains, as the residuum, that equipoised state, known as the exquisite, immortal state (of the Brahman). (6-16)

THE STATE OF A JIVAN-MUKTA

Listen, O Nidagha! There are born in this world men of noble qualities, rhythmic in their nature, who

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are ever in the ascendant and cheerful (with spotless minds), resembling so many autumnal moons in the sky. They do not get depressed during adversity, even as a gold-lotus would not fade away at night, (though the sun is set). They do not aspire beyond the prescribed limit and verily delight in adopting an up- right course. They shine as much through their noble personality, as through friendship and other noble traits of a Jivan-mukta, cultivated by them. They are balanced in their mind, full of conciliation, and affability, ever adopting the right line of conduct. Keeping within bounds like the ocean, these high-souled men become possessed of a clear conscience and do not leave the settled track, like so many suns. (17-20)

THE REAL FORM OF INVESTIGATION

After making a thorough investigation with effort and in accordance with the precept of the Guru of righteous conduct, into the questions,-"Who am I ?" -"How did this long-standing impurity of worldly existence come into being ?"-application of the mind should not be made by the wise man in the direction of wicked deeds, nor should he live in the company of wicked men. Death, the leveller of all, should not be looked upon with levity. After giving up as inauspici- ous all thought about the body, made of bone, flesh, blood and the like, and after getting rid of its objec- tionable features, one should look upon the thread, (the Suträtman), which strings together the row of pearls of

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all beings, as absolute sentience alone. Going after whatever is acceptable to it and exclusively rejecting whatever it deems fit to be abandoned, this is the characteristic of the mind. That (absolute sentience, that is attainable only through the rejection, by the mind, of functioning in everything apart from the absolute sentience of the form of the Atman) lies outside the range of the mind. Do thou realize that (absolute sentience) alone and nought else. By adopting the course chalked out by the S'astra-s and in accordance with the precepts of the Guru and also through self- realization, after gaining the firm conviction, in his palpable sentience, (to the effect) " I am the (innermost) Brahman alone," the sage should become devoid of sorrow. Wherein, the onset of a hundred sharp-edged swords would be endurable like the pelting with stones, being scorched with fire, like sprinkling with flakes of snow, being roasted in live-coals, like being smeared with sandal-paste, ceaseless volleys of arrows, like the shower-bath from a fountain in the summer-house of a pleasure-garden, the chopping off of one's head like refreshing sleep, being rendered dumb (by the cutting off of one's tongue), like observing the vow of silence, deafness like a great blessing, all this should not be looked upon with contempt. From such confirmed passionless detachment, there comes on the realization of the non-differentiated Brahman. The Atman is ever seen by him, who practises through the intensely pure self-realization resulting from carrying out the precepts of the Guru. Even as in the case of one, whose

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delusion about the points of the compass has ceased to operate, the cardinal points manifest themselves clearly as before, even so, do thou conceive that the pheno- . menal world, which hides the Atman from view, when reduced to nought through perfect knowledge, does not exist at all. Neither wealth, nor friends, nor relations, nor the agitation caused by self-inflicted bodily pain, nor the resort to places of pilgrimage and sanctuaries, would help one in accomplishing his purpose to any large extent, (as all these are but the fancies of the mind). The goal of realizing the Brahman is attained only through that perfect knowledge (by means of which alone, the mind which is the real cause of all misery is conquered and reduced to nought). (21-28)

THE REAL FORM OF QUIESCENCE AND ITS FRUIT

Whatever sorrows, whatever unquenchable desires and whatever forms of anguish (there may be in this world), all that stands dissolved in persons with a tran- quillized mind, (with all its functions abated), even as darkness stands dissolved in the rays of the effulgent Arka-s (suns). Even as children, whether naughty or soft-natured, are characterized by exquisite affection for their mother, so also all beings, whether furious or meek, develop an attitude of faith in a Yogin, who has developed tranquillity. Neither by drinking the elixir of life, nor by the caresses of the Goddess of Wealth, would a person derive the same degree of happiness as he would experience inwardly, by subduing his passions. He, who does not either rejoice or feel depressed, after

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hearing, touching, enjoying, seeing or knowing what is auspicious or inauspicious, is said to be the tran- quillized man. He whose mind is as clear (and bright) as the disc of the moon and is free from perplexity, when confronted with death, prosperity, or war, is said to be the tranquillized man. It is only the tranquil- lized one, that shines among austere men, men known for their proficiency in many kinds of lore, priests officiating at sacrifices and kings as well. (29-34)

CONTENTMENT

Those high-souled, tranquillized persons, who have attained satisfaction, through drinking the nectar of contentment and delight in the Atman, have verily attained the highest position. He, who, after giving up the delusion relating to things apart from the Atman, (which stands in the way of the attainment of the Atman), reaches the equipoised state, when the Atman is attained, and does not feel either fatigue or exhilara- tion as a result thereof, is said to be the contented man. He, who is of a sweet temper and upright conduct, who does not delight in things apart from the Atman and enjoys the Atman that is attained to his heart's content, is said to be the contented man. The state of Jivan- mukti, which bestows the bliss of the form of the Atman, manifests itself of its own accord, in one whose intellect delights in the substance (of the Brahman), as and when it is attained, even as a chaste woman would (greet her lord) at the court-yard of the harem, as and when her lord is seen by her there. (35-38)

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THE BLESSED STATE OF ONE WHO REPOSES IN THE ATMAN

The wise man should carry out his investigation (about the right path to be pursued for attaining libera- tion), without wasting even a single minute of his life- time, in due conformity with the Sastra-s, at the proper place, perfectly at ease, and in a manner that would secure for him the company of righteous men, till he reposes in the Atman. For that upright person, whether he is a householder, or a mendicant that has. renounced the world, who has attained repose in the: Turya, and has retraced his steps from the path of worldly existence, whether he is in the state of a Jivan-mukta or of a Videha-mukta, the final goal, (the Brahman), is attainable neither by action nor by inaction, nor is he troubled by any apparent incon- sistency between the texts of the S'ruti or the Smrti .. He stands firmly established in his wonted manner (in the Brahman alone), like the ocean unhampered in its course. When the pure perception of the peerless Atman, immanent in all, springs up, the knower manifests himself as that (Atman) alone,. breaking through all limitations of origin, space and time, and assuming the form and frame of senti -- ence. Thus, in whichever manner and wheresoever,. the Atman reaches his full splendour, the knower- simultaneously stands in the self-same manner and in the self-same place and shines in the self -- same form. (39-43).

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THE FALSE NATURE OF WHAT IS SEEN

Whatever is seen of the phenomenal world, both animate and inanimate, all that meets with destruction, (in one or other of the four stages of dissolution), at the end of the Kalpa (or simultaneously with the dawning of the knowledge of the Brahman), even as a dream stands dissolved in sleep. "The Atman is the truth," "The transcendent Brahman is the truth" and the like, this convention about the supreme Ätman has been arti- ficially created by the wise, for the sake of convenience (to be used in daily parlance). Even as the meaning of the word, " Bracelet," cannot be separately under- stood apart from the gold (of which it is made) and the notion of " Gold" cannot be separated from the notion of the " Bracelet," even so, the significance of the word, " Phenomenal world ", is (by implication, not apart from the Brahman), the transcendent existence. (Shouldst thou, however, think that the phenomenal world exists apart from the Brahman, then), for that very reason, (come to the conclusion that) this magical charm invest- ing the phenomenal world, (which does not exist really apart from the Brahman), is but what is fancied (by thy deluded mind). (44-47)

BONDAGE AND LIBERATION, OUT OF ATTACHMENT AND NON-ATTACHMENT TO'THINGS SEEN

The prepossession of the seer, in favour of what is seen, is what is known as bondage. The seer who is

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bound, when under the influence of what is seen, is liberated with the withdrawal of what isseen. The pheno- menal world of the character of created things, such as "Thou," "I" and the like, is known as what is seen. The magical charm investing the phenomenal world, is a fancy of the mind alone. As long as this persists, so long there is no scope for salvation, (as glamour for things apart from the Brahman is incompatible with the state of remaining as the Brahman alone, which alone is the essential characteristic of liberation). (47-49)

THE PHENOMENAL WORLD, THE CREATURE OF THE MIND

The universe is created by Brahman, the Svayam- bhu, (who originated of his own accord), out of his mind. Being the product of the mind, (the creative faculty), it receives significantly the name of Vis'va, (the pervader, the intellect located in the distributive aggre- gate of material bodies). The mind in the form of an entity does not exist either outside or in the heart. That which is an exact reflection of the actual state is what is known as the mind. Know the formation of the picture to be the mind. The idea itself is verily not the (ideating) mind. Let the inference be that there is the mind, where there is ideation. The idea and the (ideating) mind have not at all been differentiated by any, at any time. When the multitude of ideas is dropped, (with the dawning of the knowledge that noth- ing exists apart from the Brahman for ideation), there remains only the real form (of the Brahman). (50-53) 37

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WITH THE DAWNING OF THE KNOWLEDGE THAT WHAT IS SEEN IS NON-EXISTENT, WHAT REMAINS IS THE BRAHMAN

When the delusion relating to (the existence of) what is seen, has completely abated, in connection with the "I" and the "Thou"-conceptions, the phenomenal world and the like, and when what is seen has attained the state of real existence, there will come into being the state of remaining as that alone. When, in the great deluge that overtakes all, the entire phenomenal existence has attained the state of non-existence, there remains quiescence alone (of the form of the Brahman). Then there prevails the self-luminous existence that knows no setting, the originless, the transcendent, the non-ailing, that does all things, at all times, (in the character of Is'vara), the all-immanent, that is known as the Paramatman, whence articulate expressions recede baffled, that is attained by the liberated (Jivan- mukta-s and Videha-mukta-s alike), for designating which, conventional terms, such as the Atman and the like, are employed as artifices and not because of their appropriateness. (54-57)

SAMADHI OF THE CHARACTER OF REMAINING IN THE ATMAN OF SENTIENCE

(Of the three kinds of ether), the Cittakas'a, (the ether of the mind), the Cid-akas'a (the ether of sentience)

THE MAHOPANIŞAD . 291 and the Akas'a (the ether of the gross elements) that is the third, O great sage ! know the ether of sentience, which is more void (subtler) than the other two. When the thinking mind passes from one stage of functioning onto another, what is perceived, for a twinkling, as the interval (between the former and the latter), know that, O best among sages! to be the ether of sentience, (which is void of any perception suggestive of anything apart from the Atman). Shouldst thou reach therein the state shorn of all ideation, (suggestive of or relating to things apart from the Atman), then thou wilt undoubtedly reach the absolutely quiescent state of the all-immanent Atman, (of the Brahman and become the Brahman alone). It is this state, which is pregnant with the essence of the ever-increasing munificence, grace and detachment, whence flows perennial bliss, that is known as the Samprajñata-samadhi, (trance of the conscious type). When passion and prejudice have been attenuated, as a result of the dawning of the knowledge of the impossibility of existence of anything. whatever, that could be seen apart from the Atman, the ecstasy of delight that surges up with great force, is what is known as the A-samprajñata-samadhi, (trance of the unconscious type). The dawning of the sense of impossibility of the existence of anything apart from the Atman that ought to be perceived (as the perceiver of all perceptions, himself remaining imperceptible), is verily what is termed knowledge, while what ought to be known (through such knowledge) is (the Brahman of the character of) absolute sentience. That alone is

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the state of aloneness of the Brahman. Everything else apart from it, is false. (58-63)

THE UNREALITY OF THE PHENOMENAL . WORLD

The infuriated Airavata, (Indra's state-elephant), was bound within the hollow of the trunk of the mustard- tree. A battle was fought by a mosquito, with hosts of lions in a cavern of the size of an atom. Mount Meru, firmly established within a lotus-seed, was swal- lowed by a young wasp. Know, O Nidagha! the phenomenal world is of the nature of such delusions (as aforesaid). (64, 65)

WORLDLY EXISTENCE, THE DALLIANCE OF THE MIND

The mind, when vitiated by the defects of passion and the like, is worldly existence. The self- same mind, when freed from them is said to be the termination of worldly existence. A corporeal being, swayed by the mind, becomes subject to the limitations of the embodied state. When released from the hold of prejudices pertaining to the body, he is not affected by the peculiarities characteristic of the body. He makes a trice of an age and protracts a trice into an age, through his mind. It is my firm conviction that worldly existence is but the sportive display of the mind. One who does not desist from unrighteous conduct

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. or has not attained tranquillity or self-control, such a one with his non-tranquil mind cannot attain this (non-differentiated Paramätman), through mere know- ledge, (but can do so only after dropping off his spurious knowledge and through proper mental discipline and the practice of righteousness). (66-69)

ATTAINMENT OF THE BRAHMAN BY THE SEEKER WITH THE TRANQUIL MIND

Having realized the bliss of the Brahman, that is peerless, is devoid of properties and is the palpable real sentience, one will not be afraid of the form of his own Atman at any time. (The seeker should always resort to the Ätman), that transcends the transcendent, that is more prodigious than the most prodigious Mahat, that is the perpetual existence, full of the real form of the radiance (of the Atman), that is the auspicious, the omniscient, the ancient Purusa, (Paramātman) that is ever-lasting, the omnipotent over-lord of all, that is fit to be resorted to (in the attitude, " I am the Brahman) " by all the celestials, (who by doing so become the Brahman alone). The surest means of attaining libera- tion for high-souled ones, is always to assume the atti- tude, "I am the Brahman." The two terms standing for bondage and liberation are " Mama," (the " Mine "- sense) and " Nir-mama," (the " Not-mine "-sense) res- pectively. With the rising of the "Mine "-sense, the creature is bound. With the dawning of the " Not- mine "- sense, he is liberated. (70-72)

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INVESTIGATION INTO THE BRAHMAN TO BE MADE, WITH THE GIVING UP OF THE CONTROVERSY RELATING TO THE JIVA AND THE IS'A, AS PRELIMINARY THERETO

(Ignorant folk look upon the phenomenal world of the character of) the animate and inanimate (orders of creation) as of the form of the Jiva, the Is'vara and the like. The work of creation, (they think), has been brought about by the Is'a, commencing from the plan. ning, through the mind's eye, (of the creator), down to the entry (into the bodies of all created beings) and that cours- ing through worldly existence, commencing from the waking state down to the attainment of liberation, has been the work of the Jiva. (As a matter of fact, it is the Jiva that fancies,-" This is the work of the Jiva and this of the Is'a," and so on, creating an artificial difference between the two, all through ignorance of the real charac- ter of the Atman). Various schools of thinkers com- mencing from the Tri-naciketa-s, (that believe in the at- tainment of final beatitude, through the maintenance of the three fires and performing sacrifices), down to the Yogin-s, (who believe in attaining the state of aloneness, through the practice of Yoga, including the Saura-s, worshippers of the sun, the S'akta-s, believers in the worship of S'akti, the creative energy in the Brah- man, the Vaisnava-s, the Gana-patya-s, the S'aiva-s and the like), hug the delusion that there is the Is'vara apart from the Atman, while others commencing from the Lokāyata-s, (rank materialists like the Carvaka-s), down

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to the Samkhya-s, (who believe in effecting the liberation of the twenty-fifth Tattva from the fetters of the pheno- menal world, through a correct knowledge of the first twenty-four Tattva-s according to their enumeration and discriminating the twenty-fifth Tattva from them), hug the delusion that the Jiva is apart from the Is'vara .. For this reason, no predilection should be developed by seekers after liberation (in favour of either the Jiva or the Is'vara) in the matter of the controversy relating to the Jiva and the Is'vara, but let the real na- ture of the Brahman be investigated into (by them), with a steady mind (free from prejudice). (73-75)

EXALTED NATURE OF THE KNOWLEDGE OF THE NON-DIFFERENTIATED BRAHMAN

He, who looks upon all things as the non-differen- tiated absolute sentience, he alone is actually the man of perfect knowledge; he is S'iva ; he is Hari; he is Brah- man (the creator). Without the grace of the great and. good Guru, the giving up of the desire for the enjoy- ment of objects of sensual pleasure is difficult of attainment; difficult indeed is the realization of the truth (of the Atman); and difficult likewise is the- attainment of co-existence, (the state of aloneness with. the Brahman). The state of co-existence (with the Brahman, by remaining as the Brahman alone) is attained of its own accord, in the case of the Yogin,. 'in whom the consciousness of the power (of the Kunda- linī, in the Suumņa), has sprung up and who has.

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given up all actions and religious observances. Should this (Yogin) see even a little difference, then alone there will be (cause for) fear in his case; there is no doubt about it. The eye of knowledge perfectly visualizes (the Brahman) immanent in all, that is the infinite exist- ence, pure sentience and unsurpassed bliss, while the eye of ignorance does not, even as a blind man does not see the sun shining in all its glory. The Brahman, that is characterized as the truth and the pure sentience, is pure sentience alone. In this manner, does a mortal attain immortality from the perfect realization of the Brahman alone, (by becoming the Brahman alone). When that (Brahman) which comprises all things far and near, is realized by one, the knot which binds the heart is sundered, all doubts vanish and the ac- cumulated Karma-s, (past and persent, inclusive of the prospective ones), of the person waste away. (76-82)

RULE RELATING TO REMAINING INTENT ON THE ABSOLUTE PERCEPTION

Giving up being addicted to what is apart from the Atman, unaffected by the condition of the pheno- menal world, (even if it should meet with destruction), do thou become intent on the absolute innermost percep- tion, (the Brahman), with a singleness of purpose. All the water in a desert is the desert alone. On close in- vestigation being made, (it will be seen that) this triad of worlds is the pure sentience (of the Brah- man alone). He, who, after giving up the quest of

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whatever could be cognized by the intellect and could be expressed in words and of whatever transcends his power of expression, stands absorbed in the Atman alone, himself becomes the auspicious (Brahman) alone. (Such an exalted knower of the Brahman) attains the state of that incomparable substratum of all things, the eternal existence lying beyond the range of the mind and articulate expression, the omnipotent, the omnipresent, the exceedingly subtle and the im- perishable Brahman. The mind, (a creature of the Atman), as well as the phenomenal world, (which forms its progeny), is but the sport of the omnipotent great lord, (the Paramatman). Worldly existence abates only through restraint (of the mind) and the non-restraint (of the Atman, its prime cause, through the removal of the veil of ignorance). (83-87)

ACCOMPLISHMENT OF THE BRAHMAN THROUGH TRANQUILLIZING THE MIND

I shall presently describe unto thee the means to be employed for the treatment of the disease (known as) the mind. By giving up considering every thing as part of one's own self, one attains liberation. Fie upon that despicable human worm, in whose case the blissful perception, resulting from the giving up of the objects of his own desire, has become difficult of attainment, though such giving up depends entirely on his efforts and is exclusively beneficial to him alone. There is no course left open for its attainment, barring the absolute 38

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tranquillizing of the mind, which is exclusively possible through one's own manly exertion and is of the form of giving up one's own heart's desires. When this thinking mind of ours is cut through by means of the knife of the cessation of ideations, then one becomes the Brahman, the all, the omnipresent and the quiescent. He, who is possessed of a high intellect, is liberated from the evils arising from paying homage to worldly ex- istence. Do thou control thyself with an undistracted mind. When the mind is completely thrown into the background, (by being rendered functionless), the state of supreme sentience (of the Brahman is attained forth- with). Catching hold of the maximum amount of manliness, and reducing the mind to a state of non- mindedness, unhesitatingly kill the mind, with the sharp edge of the revolving discus of sentience, through in- tensely meditating upon the sentience (of the Ātman,) seated in the ether of the heart. Then will the enemies (of thine, such as lust, anger, greed, delusion, infatua- tion and spite) not keep thee in bondage. "That yonder," "He", "I", "This near", "That yonder", " Mine ",-thus far alone is the range of the mind. By the total stoppage of its functioning, (either from within or from without), it will be cut asunder, as if by a cut- ting machine. Even as the flimsy gathering of clouds in the sky, is swept away by a random wind in autumn, so also is the mind cleanly swept off from the interior (of the microcosm). There is no possibility of injury to a person who is non-minded, even if diluvian winds should blow or all the (seven) oceans should flow into

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one, or the twelve Aditya-s, (suns), heat the earth (with all their fury simultaneously). In that supreme realm of nonideation, which is possible to be obtained exclusive- ly through nonideation, and bestows all kinds of accom- plishments, (such as psychic powers and the like), do thou take thy stand, firmly resting on that nonminded state, as thy support. Nowhere is the mind seen devoid of fickleness. Fickleness is the characteristic of the mind, even as heat is the characteristic of fire. This fickle throbbing power is vested in the very being of the mind. Do thou know that power of the mind to be of the character of the vanity of the phenomenal world. That mind, which is devoid of fickleness, is said to be the immortal existence. That alone is the austere penance. In accordance with the conclusions arrived at by the S'astra-s, that is known as liberation. (Even as air without motion becomes ether, even so the mind devoid of fickleness becomes the Brahman. Even as quick- silver, which is fickle by nature, when refined, becomes stationary, even so the mind fickle by nature, when purified, becomes the Brahman). This fickleness of its, is of the character of the impression left on it by the ignorance of the Atman. Do thou destroy that (fickleness), otherwise called Vasana, (latent impres- sion), through investigation into the real nature of the Atman. O thou flawless one, do thou become subject to no change by manly effort, by attaining that final state wherein alone the mind is caused to meet with its final absorption (in the Brahman). Therefore, after resorting to manly effort, swallowing up (those aspects

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of) the functioning mind (subject to the properties of mobility and inertia), with (that aspect of) the mind (full of rhythm), and attaining the state wherein there is no sorrow, become firmly established therein, devoid of all worry. The mind alone is possessed of the requisite skill for the firm control over.the mind. Who is there, (save the king), that is skilled enough, in the matter of controlling a king, through any other person, who is not a king himself ? In the case of persons that have been clutched by the crocodile of avarice, that have fallen in the ocean of worldly existence, and whose sinking could be inferred only from the swirl, the only boat that could save them, viz., their own mind, stands aloof. Cutting the rope of the mind, which binds fast, with the mind alone, do thou cause thyself to be rescued from (the ocean of) worldly existence. This (ocean) is incapable of being crossed in any other manner. (88-106)

SUCCESSFUL ACCOMPLISHMENT OF LIBERATION THROUGH OBLITERATION OF VASANA-S

Whatever Vasana (fancy), of what is known as the mind, arises, infused with former perceptions of the mind, that (fancy) should the wiseman obliterate then and there. Thence alone will there be destruction of ignorance. Having given up fancying exclusively about enjoyment of sensual pleasures, do thou give up fancying about differentiation as well. Giving up thereafter all conceptions relating to the existence or

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non-existence of fancy, apart from the Atman, do thou become blissful, devoid of all changing conceptions, (which are the result of indulging in fancy). Such destruction of the mind alone will verily bring about the destruction of ignorance (in its entirety). There is avoidance of interest in whatever is understood only to. a slight extent. Absence of interest is verily Nirvāņa, (annihilation of the mind). Ignorance verily seems to persist in dull-witted persons with a low degree of intuition. But whence is the scope for its occurrence in a man of clear intellect, who could recognize by its very name, that A-vidya is verily non-existent ? Till the desire for seeing the Atman, which is destructive of all delusion and of this ignorance as well, is developed by him, of his own accord, so long ignorance swings the embodied being along with his Atman down the precipices of worldly existence, overgrown with the thorny thickets of uninterrupted misery. When the supreme sentience, immanent in all, is distinctly seen, this (the perception of the Brahman) is verily dissolved, of its own accord. This ignorance is after all (only the same as) desire. The destruction of ignorance is said to be liberation. That (liberation) is accomplished by the cessation of volitions, O Sage ! The intense darkness of the ignorance.(of the Atman) is attenuated, when the night of Vasana-s, (remembrance of previous perceptions and volitions), has ceased and with the dawning of the sun of supreme sentience, even to the slightest extent, in the sky of the mind. (107-115)

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THE ACTUAL REVELATION OF SUPREME SENTIENCE, THROUGH KNOWLEDGE DEVOID OF IDEATIONS

This Cit-tattva, (eternal verity of supreme senti- ence), unaccompanied by ideations, which has the generic property of being immanent in all things and is indescribable, that is the Parames'vara, (the omnipotent) Atman (that is revealed). All this (phenomenal world that is perceived by the mind) is verily the Brahman, that is eternal, palpably sentient and invulnerablė. There is no other fancy of what is named as the mind, that is at all existent whatever, (apart from the Brah- man). (Apart from the Brahman), there is nothing what- ever, which comes into existence or dies. Nor is the existence, anywhere whatever, of the mind and its multi- tudinous transformations in the three worlds. There exists, here as well as everywhere else, (the peerless) pure sentience alone, unaccompanied by ideations, absolutely self-manifest, having the generic property of omnipresence and invulnerable. Whereas that (Brah- man) is the eternal, expansive, pure, absolute, senti- ence, which is devoid of torments and is quiescent, which experiences the balanced state, (Samadhi), of quiescence, which is the changeless Atman of sentience, this (perception, by the mind, of the phenomenal world, as really existent), fancied by itself (falsely through conceit) as the Atman, runs (through its own course). Because of its indulging in this unfading (false) ideation (of the form, that things apart from the Brahman really exist), superimposed on the pure

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sentience (of the Atman), but really its own creature, the mind is so-called. (116-121)

FIXED IDEA AT THE ROOT OF BONDAGE AND LIBERATION

For the reason [that Maya (illusion) is the root- cause of the belief in things apart from the Brahman], what is firmly established on the basis of a fixed idea can be uprooted only through a fixed idea. The mind becomes bound through the fixed idea, " I am not the Brahman." The mind (likewise) is liberated through the fixed idea, " All is the Brahman." By conducting one's self in accord with the notions, " I am lean ; I am subject to misery; I am possessed of hands, feet and other limbs;" one gets bound. By conducting one's self in accord with the notions, "I am not subject to misery. This body is not mine. What bondage could there be in the Atman of this (individual) ? "-one gets liberated. "I am not the flesh, nor the bones. I am the Paramatman, that is apart from the body." He, who is inwardly convinced in this manner, rid of his ignorance, is liberated. (122-125)

RULE RELATING TO THE GIVING UP OF THE MISCONCEPTION RELATING TO THE AN-ATMAN

This ignorance, begotten of Maya (illusion) is the consequence of the conception of the Atman in the An-atman, (what is not the Atman). Rising to the full

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stature of your manliness with effort, and employing thy intellect to the fullest extent, do thou abandon the desire for enjoyment at a distance and become happy, freed from all doubts. "My son," "My wealth," "I", "He," "That yonder," "This," "Mine ",-Vasana (fancy) gallops in this manner, through its magical career. Do thou not become ignorant (of the Atman), (by paying homage to thy fancy). Do thou, (on the other hand), become a knower (of the Atman). Do thou give up glorifying worldly existence. Why doest thou weep like an ignorant man by wrongly conceiving the Atman in what is not the Atman? What is this body of thine, which is non-sentient, (dull-witted), and dumb, which is made of flesh and is impure, and on account of which thou art engrossed with pleasure and pain, losing all control over thyself ? Alas! it is verily a wonder that the Brahman that is the truth is forgotten cleanly by human beings. While engaged in discharg- ing thy allotted task, let there be no indulgence shown by thee to thy passions. Alas! What a wonder ? Mountain-peaks have been bound by the flimsy threads taken out of lotus-stalks. The universe has been sundered by this ignorance, that has no real existence. This triad of worlds, which is only as flimsy and fragile as a blade of grass, has attained the adamantine hard- ness and strength of the reputed Indra's thunderbolt. -Thus the Upaniad. (126-131)

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CHAPTER V

THE NUMBER OF STAGES OF IGNORANCE AND KNOWLEDGE

Then (said Rbhu unto Nidagha): " I shall presently discourse on another topic. Do thou listen with due faith, O Sire! unto what I say .- "The stages of ignorance are sevenfold. The stages of knowledge are likewise sevenfold. The stages intermediate between the two are countless and are produced otherwise.". .:.: (1, 2)

REMAINING IN THE REAL FORM OF THE ATMAN IS LIBERATION, WHILE :SWERVING FROM IT IS. BONDAGE

Remaining in the real form of the Atman is libera- tion, while swerving therefrom brings about the percep- tion of the real form of egoism and thus constitutes bondage. Passion, hatred and other militant emo- tions, engendered out of the mistaken perception of those, who swerve not from the perception of the pure absolute existence, do not arise out of ignorance, but owe their origin to extraneous causes beyond their control. The revelling of the thinking mind in the phenomenal world of its own creation, is what may be: termed the 'swerving from the real form of the Atman. There has been no greater delusion than this, nor shall there be. When the mind is engaged in the 39

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indulgence of one object of pleasure after another, the state of the mind during the interval, when it is devoid of functioning, is what is known as remaining in the real form of the Atman. The remaining stone- still, with all volitions abated, devoid of either waking or sleeping, that superb state is what is known as remaining in the real form of the Atman. When the egoistic part of one's nature (arising from conceiving the body as the Atman) stands destroyed (through the conviction, " I am the Brahman,") and abates on that account, that non-differentiated state, rid of throbbing, of the mind, which manifests itself as sentient, is what is said to be the real form of the Atman. (2-7)

DETAILED EXPOSITION OF THE SEVEN STAGES OF IGNORANCE

Waking in the seed-state, waking, massive waking, waking-cum-dreaming, dreaming, dreaming-cum-wak- ing, and sleeping, thus is delusion of seven kinds. When each of these is further split, this becomes multi- farious. Do thou listen to its description. The primordial sentience that would have manifested itself as the indescribable and the flawless (sentience), that would have apparently been attained from the supreme sentience of the Brahman, the state (of the Prajña) that would worthily represent the name and import of the Citta, (the thinking mind), the Jiva and the like, that were yet to be, that alone would constitute waking in the seed-state, (that being the gross form of

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sentience having the Vis'va as its basis, as differentiated from the Prajña). This is the earliest state of the intel- lect just born. Do thou then listen to the establishment of the waking state. That gross conception of "This," "I", "That yonder," and " Mine," arising out of the Para, (that lies on the other side of the innermost Atman, i.e., the Vis'va-vis'vatman), as a consequence of the newly generated sentience (of the form of the Bija), that is distinct, in as much as it was not present in the prior state, that is known as waking. That massive conception of "This", "He," "I", "That yonder," "That" and "Mine," generated in some prior incarnation (and based on the Virad-atman), massive, (because of its embracing the prodigious form of the macrocosmic Viraj), is distinctly known as massive waking (of the character of macrocosmic sentience). That dominion of the mind over the waking state, whether rooted (in the sentient principle) or not so rooted, but always preserving the character of such dominion, that alone is what is known as the waking- cum-dreaming state. When, through strength of prac- tice, the waking state gains experience of the difference between the two moons (the real and the reflected moons), between the pearl-oyster and silver, between (water) and the (water of the) mirage, and the like, it culminates in the dreaming state of a manifold charac- ter, (due to the impressions left by the waking state). "What has been seen by me for a short time, this experience does not apparently arise anywhere." Recollection of such a nature by the person awakened

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from sleep is what is known as a dream. (This is verily a dream within a dream, as it relates to the apparent conception of an apparent experience, possible during the waking state). The craving for blossoming forth into increased outward expression of what is pent up owing to absence of actual experience, (as of a per- son awake for a long time), the vivid remembrance of a dream continuously persisting and surging up like the waking state, that is known as dreaming-cum- waking, which throbs even during the waking state. That state (of sleeping within sleep) of the Jiva, of the character of non-sentience, when the six stages aforesaid have been completely abandoned, which is rich in the knowledge of prospective misery, that course of the Jiva is known as sleeping. In that state, the phenomenal world gets dissolved in the internal dark- ness. These seven states of ignorance have verily been explained by me unto you, O twice-born one! Each of these becomes split into hundreds, (in accordance with the nature of the delusion of the person who explains his experiences and) is invested with diverse charac- teristics, (owing to the endless nature of the ignor- ance of the Atman, displayed by various types of persons). (8-20)

DETAILED EXPOSITION OF THE SEVEN-FOLD STAGES OF KNOWLEDGE

Listen O sinless one! to the seven-fold character of the stages of knowldge. When this is once known,

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no one will sink in the deep mire of delusion once again. Expositors of the Brahman speak of the stages of knowledge attained through Yoga, (concentration of the mind). What are considered by me as conducive to human well-being are verily these alone. Realiza- tion of the truth, they know, as knowledge. This knowledge has seven-fold stages. Liberation has been described as what ought to be known beyond the seven stages. What is known as the desire for well-being has been described as the first stage of knowledge. Investigation is the second stage. Attenuation of the mind is the third stage. Entering into relationship with the substance is the fourth stage. Then is the stage going by the name of detachment. The con- templation of the one real thing to be known is the sixth stage. What leads to the Turya is said to be the seventh course. At the end of these stands libera- tion, at the attaiment of which the liberated has no more scope for sorrow. Do thou listen to the elabora- tion of these stages. "Not knowing the real nature of the thing to be known and being only a deluded fool as such, I remain silent. I await enlightenment through the study of the S'astra-s and initiation through the grace of the Guru-s that mean well of me". The desire that springs out of such an attitude of detach- ment is what is known as the desire for well-being, by wise men. That leaning towards righteous conduct, preceded by the study of the S'astra-s, coming into close contact with virtuous men, and the practice of detachment, is what is known as investigation. Wherein

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attachment to objects of sensual pleasure gets attenuat- ed through investigation and there is the cultivation of the desire for well-being, that is known as the attenuation of the mind. When, owing to the cessation of functioning as a result of the constant practice of the first three stages, the mind stands firmly established in (the Is'vara), the pure substance of the Atman, that is known as entering into relationship with the sub- stance (of the Atman). That state of nonconcern, developed to a small extent through the constant practice of the first four stages, when matured into admiration for (the Is'vara and, through that, for) the substance (of the Atman) established (as the all-wit- nessing sentience), is said to be what goes by the name of detachment. (Forgetting, once for all, indulgence in the pleasures derived from things of the pheno- menal world that are apart from the Atman and) · getting firmly established in the delight of realizing one's own Atman, through constantly practising the first five stages, the realization by the mind, through effort directed for a long time in the direction of the transcendent (Paramatman, the passive All-witness), (with the firm conviction, "I am the Brahman "), after withdrawing altogether from the contemplation of things within and without (that are of a worldly character), that forms the sixth stage known as the contemplation of the one real thing to be known, (the Brahman). From the constant and continuous practice of the aforesaid six stages for a long time and the cessation of the direct perception of difference

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(between the Ätman and things apart from it), the state of being firmly established in the Atman alone that results, that should be known as the course leading to. the Turya-state. This state is seen to exist as the Turya-state among Jivan-mukta-s. The state, known as the Turyatita, is reached thereafter, (it lying within the range of a Videha-mukta alone). (21-35),

THE FORM OF THE JIVAN-MUKTA AND HIS DEMEANOUR

O Nidägha ! those illustrious men that have at- tained the seventh stage, those high-souled men that delight in their own Atman, that have attained the state of the Brahman, non-differentiated from the inner-most Atman, the Jīvan-mukta-s do not get drowned in (the. ocean of) worldly existence, which is of the essence of happiness and misery. (With minds by no means. changing), they do something or not even that, by way of attending to their daily routine. Instructed by those about them, when rising out of their trance, they resort to such work alone as would be consistent with their previous conduct, behaving very much like men just risen from sleep. (36-38).

WHO IS ELIGIBLE FOR THE STAGES OF KNOWLEDGE

The aforesaid seven stages (of knowledge) are at- tainable only by men of intellect, (on their acquiring:

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the necessary qualifications, and through study, re- * flection and deep meditation). Even animals (like Bhusunda and others) and Mleccha-s (like Ajamila and the like, though not qualified by birth), having acquired knowledge, (are known to) have attained liberation, either (of the type of Jivan-mukti), with their bodies, or (of the type of Videha-mukti), devoid of their bodies. There is no doubt about this. Attainment of know- ledge is verily the cutting: asunder of the knots (that bind). When that (knowledge) is attained, there is liberation. This (liberation) is of the character of the absolute extinction of illusions, such as of water in a mirage. It is only by those that have safely crossed the ocean of delusion, that the supreme state, (final beatitude), is attained. Those alone establish themselves in these stages, that are intent on the attainment of their own Atman as their goal. (39-42)

THE STATE OF THE BRAHMAN ATTAINABLE THROUGH KNOWLEDGE

The process of restraining the functioning of the mind is known as Yoga. That should be considered as having seven stages. Those stages have already been related. The final goal of the seven stages is the state known as the Brahman. Where there is no "Thou- hood ", nor " I-hood ", nor "Atman-hood ", nor "Other- hood", whatsoever, nor the perception of existence, wheresoever, nor the percepticn of anything within the range of existence or non-existence, what is immanent

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in all, tranquillized and propless, which stands in the ether of the heart, in the form of the innermost Atman, which is eternal, non-ailing, auspicious, devoid of illusion and nameless, which has no cause, which is neither existence (not being grasped by the senses), nor non- existence, nor intermediate between the two states, which is not all and is yet all, which is beyond the range of the mind and speech, which is fuller than the full, and more blissful than bliss, that is the state of the Brahman, the final goal of all these stages. (42-46)

THE KNOWLEDGE OF THE BRAHMAN ALONE, THE MEANS OF ATTAINING THE BRAHMAN

The non-perception of the truth, (that there is nought existing apart from the Brahman), is due to one's range of vision being limited. The perception of the Atman, on the other hand, is of an unlimited character. The sentience that forms the basis of the existence of all things, is no other than the Atman. (The means of at- taining that sentience) is no other than its perception. When (the Atman) that perceives and (the phenomenal world) that is perceived, become inter-related (through the act of perception), (leading to a reaction on the heart, which acts as the medium of perception), what is in the middle is the innermost sentience (of the form of the Atman), which is identical with the Paramatman, which alone (being of the form of that supreme senti- ence) is devoid of the inter-relation subsisting between the perceiver and the act of perception, that stage (of 40

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the Paramatman) do thou always attain. When the mind traverses from one quarry to another, that wonder- ful form of sentience, that stands in the middle, during the intervals of cessation of the mind's functioning, is the indulgence in the non-frigid innermost sentience (of the Brahman). Do thou always become that (inner- most sentience). Do thou, by all means, become that (Turya), which is devoid of the waking, dreaming and sleeping states, that is ancient, which is thine own form, bereft of mental functioning, (with the inter-relation between the body and the embodied Jiva completely absent), and that is devoid of frigidity, (being of the form of pure sentience). Abandoning the one frigidity (resulting from the two forms of delusion, as to the existence and the non-existence of things apart from the Atman) and the concomitants thereof, (operating on the Jīva as names and forms)-for it is the heart of the stone-like rigid Maya-do thou resort to that state of non-mindedness and become that always. Keeping the mind at a far off distance, (with the dissolution of the mind) what thou art (really), that thou art. Do thou get firmly established in that state. (47-51)

THROBBING OF SENTIENCE ALONE, WITH THE DISSOLUTION OF THE MIND

From the eternal verity of the Paramätman sprang forth the mind at first. This phenomenal world with its panorama of created things was spread out by the

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. mind. With the dissolution of the mind, O Brahmana, the world of its creation also becomes void, after which thou wilt remain as the peerless sentience alone. Even as blueness with a name much more beautiful (than its significance) issues out of the expansive void of the sky, even though (such colour is) really non- existent, (even so, in the eternal verity of the Paramät- man, are the mind and its concomitants that are non- existent, artificially generated). When the mind vanishes (into the ether of sentience) with the complete obliteration of misconceptions which are the creatures of fancy, the snow-flakes of delusions relating to worldly existence melt away. Thereafter, the absolute senti- ence (of the Atman), which is exclusive, which is originless, which exists from beginningless time, and which has no end, shines clearly as the innermost sentience alone, even as the sky shines clear at the advent of autumn. (52, 53)

THE MEANS TO BE ADOPTED FOR THE OBLITERA- TION OF THE DELUSION OF THE PHENOMENAL WORLD

Lo! there springs into view a glorious picture, sans painter, sans colours, sans the seer, which could be visualized only through self-realization, and which is incapable of being seen either in sleep or in a dream, in the ethereal void of the character of sentience, which bears testimony, as the actual witness, to the absolute

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non-existence of things apart from the Brahman and which is equipoised, distinctly clear and non-changing, wherein the phenomenal worlds are involuntarily re- flected as in a mirror. For the abatement of this delusion of the mind, do thou assume the mental attitude, " The one Brahman pervades all things in- divisibly as the ether of sentience." Even as a huge boulder made up of a series of layers one above the other is one only, even so let the Brahman, which is considered as made up of the phenomena of the three worlds, one above the other, as a result of ignorance, be considered by thee as one alone. For the reason that there is no second ultimate cause (for the pheno- menal world, as in the case of a pot, for making which are required a potter's wheel and other things, besides well-kneaded clay), this phenomenal world is not generated by the operation of any other cause but the non-differentiated Brahman; (or should the pheno- menal world exist apart from the absolute Brahman and independently of it, there will be the necessity for a second cause apart from the Brahman; as no such second ultimate cause exists, the phenomenal world does not at all exist). Thus, what ought to be realized, (viz., that the peerless Brahman is the Atman alone), has been realized by me presently. That wonder- ful form of the Brahman, that ought to be perceived has also been perceived by me. Worn out through fatigue, due to great effort, at long last I feel relieved. Other than the absolute sentience there is nought. Do thou realize, as I have myself realized, that exquisite

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state resulting from non-mindedness, wherein all doubts seek their repose, which is free from all misconceptions, and wherein the cluster of ideations is completely repudiated. (54-60)

ATTAINMENT OF THE BRAHMAN OF NON-MINDEDNESS

They alone have attained the abundant state of the Brahman, by whom all sins have been purified, who are possessed of a mighty intellect, whose ideations have been completely tranquillized, and who have thus attained the state of non-mindedness. The mind of that individual, who has made a thorough investigation (into the real nature of the Atman), (through intense study of the scriptures and the service of the Guru), who has ceased to function through the mind, who has for ever given up ideations (about things apart from the Atman), becomes transformed to some extent (into the aspect of the Brahman). To him, who gives up the phenomenal world of forms that ought to be rejected, who attains (the knowledge of the Atman) that ought to be attained (on account of its excellent character), who always perceives the all-perceiving (witness, the Atman), (in the attitude, "That I am,") and does not perceive the non-perceiving (body and other things apart from the Atman as the Atman), who is ever alert, as long as life abides in this body, in acquiring the knowledge of the supreme truth that ought to be acquired, (in the attitude, "I am the Brahman,") who is asleep while

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swirling through worldly existence, which is so full of palpable delusion ; when, in consequence of the practice of intensely ripe detachment towards savoury and unsavoury objects of enjoyment, the snares of the impressions left by worldly existence become snapped, even as the net spread by a fowler for catching birds. is gnawed through by a rat, when the knot of the heart gives way before the onrushing flood of detachment, the real nature of the Brahman becomes clear through perfect knowledge, even as muddy water becomes clear with the rubbing of the nut of the Kataka-plant. (Thus one's own Atman becomes clear as crystal, through his. assuming the attitude, " I am the non-minded Brah- man"). The mind (of a person, who does not realize that his own Atman is the Brahman) secedes, out of delusion, from the dispassionate, the non-attached, the non-dual and the non-fugitive (state of the Brahman), very much like a bird going out of its cage. The mind (of a Jīvan- mukta, on the other hand), shines with the aspect of the Brahman like the full moon, with its doubt and wicked- ness completely quelled, shorn of its gaiety and dalli- ance and with its interior full (of the realization of the Brahman). "'The Not-I', (the body and the like, that is not the Atman) and everything else of the phenomenal world does not exist. I, (the Atman), am the- non-ailing Brahman alone." He, who sees thus the state intermediate, between existence and non-existence, (which forms the substratum of the distinct and the non-distinct), as his own Atman, (he) alone, sees (and not others). (60-69)

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INDULGING IN OBJECTS OF SENSUAL PLEASURE IN A DETACHED SPIRIT

Even as the mind falls to the perception of things seen at random by the eye, with an atti- tude of non-concern, even so should the man of fortitude fall to his actions in his every-day life. Enjoyment, with an insight into its real character, verily leads to liberation. A thief, dealt with with the full knowledge of his being such, becomes friend- ly and by no means takes to thieving. Even as a trip to a village previously unknown, by a party of travellers on the march, is looked upon by · them on their reaching it, without any demonstra- tion of attachment or otherwise, even so, the so-called allurement of enjoyment is looked upon with mute unconcern by those possessed of a knowledge of the real nature of enjoyment. (The man of self-control), owing to the stress of circumstances beyond his control, attaches an inflated value to and even derives satisfaction from the small mea- sure of the pretence of enjoyment of his thoroughly controlled mind, (even as the mendicant derives satisfaction from the little of the chance-offering of alms, that would be just sufficient to enable him to sustain his life). A king released from captivity derives satisfaction even from a morsel of food. He, who is neither captured, nor vanquished by his enemies, does not feel satisfied even with his kingdom. (70-74)

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THE CONQUEST OF THE MIND A SOLEMN DUTY

The man of self-control should, foremost of all, conquer his own mind, by firmly pressing one hand against the other, by gnashing one set of teeth against the other and by bringing one set of limbs to bear on another as it were. So long as the mind, that has to be subjugated, holds out, apart from the conquest of the mind there is no other course left open to one for being saved from the ocean of worldly existence. The mighty foes of the organs of perception and action, holding sway over the kingdom of hell, equipped with the squadrons of infuriated elephants of wicked deeds and profusely discharging the volleys of javelins and arrows of the form of wicked desires, are verily unconquerable, (except through total abstinence from sensual pleasures). The tendencies towards enjoyments of various kinds, (due to the influence of previous impressions), of one who has quelled the pride of the mind and has subdued the ene- mies of his senses, fade away like lotus-ponds in winter. As long as the mind has not been conquered through the practice of intense meditation on the absolute truth of (the Brahman), so long would Vasana-s, (the latent ten- dencies towards the gratification of desires), gallop wildly in theheart, like vampires in their night-revels. (75-78).

THE POSSIBILITY OF ACCOMPLISHING ALL ENDS AND AIMS OF LIFE THROUGH THE MIND Methinks, the mind of a discerning, wise man is a servant, for the reason that it acts according to his

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desires. It is his counsellor, for the reason that it is the prime cause for success in all his undertakings. It is a neighbouring ruler of his, (for the reason that it is) ever ready to attack him with its hosts of the organs of per- ception and action. Methinks, the mind of a man of intellect, is a charming woman paying court to him, for the reason that it tries to win him over. It is a father and guardian of his, for the reason that it seeks to protect him. It is indeed a friend, for the reason that implicit faith is reposed by him thereon. When closely looked upon by a person, from the point of view of the S'astra-s, by applying his intellect and his own previous experience, the mind is in loco parentis to him, as it bestows the height of success on him, completely abnegating its own self, (even as a father would, if need be, sacrifice him- self for the sake of his progeny). The beautiful gem of the mind, when set in the middle of the neck- lace of the heart, shines well with a fascinatingly brilliant luster, clinging firmly to the thread of its qualities, fine-looking yet profligate, firmly fastened yet likely to burst asunder at any moment, transparent yet likely to become clouded with misconceptions, easily surpassed (only by the Brahman that is identical with the Atman) and fully roused to the perception, (that there is nothing apart from the Brahman). Do thou become possessed of vision enough to visualize this gem of the mind, O Brähmana! which is shorn of its bril- liance due to its having been imbedded in the impure mud of various kinds, after washing it with the water of discrimination (of the form, that apart from the 41

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Brahman there is nought), shouldst thou succeed in accomplishing thy aim in life. (78-83)

THE GIVING UP OF INDIVIDUALITY AS THE MEANS OF CUTTING OFF GREED

By having recourse to extreme discrimination and realizing the truth by making use of the intellect, after thoroughly subjugating the enemies of the form of thy senses, do thou become one that has crossed the ocean of worldly existence. Wise men know that taking un- due interest in any thing is the store-house of all misery. Absence of such interest in any thing that is in the vicinity, they know as the temple of all kinds of well- being. When enmeshed within the bonds of Vasana (latent desires), this world runs counter to its normal course. Vasana brings untold misery in its train, when it is allowed to preponderate. When thwarted, it con- tributes to well-being. However valiant one may be, however all-comprehending, he is enslaved by greed, even though he may be of noble lineage and himself possessed of excellence, even as a lion bound with fetters. By having recourse to manly effort and calling in the aid of perseverance, if one should calmly pursue the course of conduct laid down in the S'astra-s for his guidance, (by adopting such a course), who will not achieve success? "I am this Universe in its entirety. I am the never-failing Paramatman. Other than that there is nought."-Through perception of this kind, what is attained is individuality of the

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superior type. " I stand apart from all things else. I am tinier than the tiniest awn of a grain of wild paddy " .- What is attained by perception of this kind, O Brahmaņa! is the second variety of individuality, that is conducive to one's well-being. This leads on to liberation and not to bondage and is met with in a Jivan-mukta. "I am the hands, the feet and the like."-This form of conviction is the third variety of individuality, that is related to worldly existence and is only of an inferior type. This dangerous variety, which forms the root of the poison-tree of worldly existence, with the fully blown flower of greed, should by all means be discarded. Any person afflicted with this, swirls quickly downwards and further downwards, in the eddy of worldly existence. Through the divorce of this dangerous type of individuality from the mind for a long time, the Jiva, becoming possessed of individuality of the pure type, (giving rise to the conception, "I am the Brahman alone,") and giving up the gross type of individuality, in its entirety, reaches the state of emancipation (from all the allure- ments relating to worldly existence, such as home, wife, child and the like, and looking upon the body and the like as the Atman). After recognizing the first two types of individuality, which have no bearing on worldly existence, as conducive to well-being, the third type of individuality, that is intimately connected with worldly existence and is productive of misery, should be given up altogether by the knowing man. Then, after giving up these two wholesome types of individuality as well,

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devoid of all types of individuality, (whether born of rhythm, such as the conception, " I am the Brahman alone", or of mobility, such as the conception, " I am the body and the like," or of the inertia of the dark- ness of ignorance, based on the individuality of the dangerous type), he climbs up to the highest state of the Brahman alone and stands firmly established (in the alone-ness of the incorporeal type). (84-96)

BONDAGE AND LIBERATION RESULTING RESPECTIVELY FROM THE VIGOROUS FUNCTIONING AND THE TOTAL DISSOLUTION OF THE MIND

The desire for enjoyment is alone said to be bondage, while the abandonment of such desire is said to be liberation. The surging up of the mind spells ruin, while the obliteration of the mind spells prosperity. The mind of a knower of the Brahman gets easily dissolved, while the mind of an ignorant man is verily the fetter that binds him fast. Wise men know that the mind of the knower of the Brahman is neither full of the bliss .of the Brahman, nor is devoid of bliss, neither fickle, nor immobile and firmly established, neither distinctly existent nor nonexistent, but assumes the state intermediate between these (pairs of opposites, to wit, the state that is the basis of all these). Even as ether, after causing the sentient principle to manifest itself out of its subtlety, is not perceived (as distinctly apart from that sentience), even so, that sentience that could not be split up into parts, is not seen, even

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though it is immanent in all. This self-same sentience, devoid of all ideations and bereft of all means of cognition, it is this, that is known by diverse names such as, the imperishable Atman, the all-pervading Atman, and the like. This sentience, which is as transparent as ether, rarefied and rendered subtler a hundred times (in succession), is not capable of being further sub- divided, in the case of the knowers of the Brahman. In the case of those ignorant of the Atman, it is made up of parts, while in the case of the knowers of the Brahman, it manifests itself as that form of flawless worldly existence, ever revealing the real character of the one Atman, that is characteristic of Jivan-mukta-s. This sentience does not set, nor rise, nor stand up, nor sit down, nor go, nor come, nor is it not of this world, nor is it of this world .. This self-same sentience is of a flawless aspect, is not subject to any change and has no basis to rest on, (it being the propless Brahman alone). (97-103)

DEMONSTRATION AS TO THE QUALIFICATION REQUISITE TO BE IMPARTED THE LORE RELATING TO SENTIENCE

The Guru should purify (the mind of) his pupil at first, by instilling in him qualities closely allied to tran- quillity, self-control and the like. Then should he im- part instruction unto him to the following effect : " All this (phenomenal existence) is the Brahman, (the nou- menal existence) alone. Thou art pure." Should the

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Guru tell a partly-ripe ignorant man, that all this is the Brahman, such a Guru will be consigned to the dead- liest infernal traps by the pupil (so instructed). A well- knowing Guru should instruct his pupil thus : " There is no such thing as the dirt of ignorance for one who has his intellect fully awakened (to the reality or otherwise of worldly existence), whose desire for enjoy- ment of any kind has completely vanished and who stands in no need of boons to be sought, (due to a thoroughly detached frame of mind). (104-106)

ATTAINMENT OF THE STATE OF THE BRAHMAN, THROUGH THE EXTIRPATION OF MAYA

Even as there is light, only so long as there is the lamp (that gives the light), even as there is broad day-light, only so long as the sun shines in the firma- ment, even as there is the delightful fragrance of the flower, only so long as there is the fully-blossomed flower, even so, so long as the supreme sentience of the Brahman prevails, so long, this phenomenal world of ours remains with the supreme sentience of the Brah- man alone as its mainstay. (Hence, do thou arrive at the conclusion that the peerless Brahman alone pre- vails, throwing into the background all phenomena, known and unknown, that are apart from it). This phenomenal world exists only in the form of an illusion, but, from the point of view of the highest truth, it ceases to exist, with the attainment of the clear vision of the eye of knowledge, and the dawning of the right

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awakening on the vast horizon of the pure mind of the seeker. (As the phenomenal world thus turns out to be after all a phantom, the substratum on which it is superimposed, vis., the Brahman, proves to be the one peerless existence alone). (Shouldst thou cultivate such a frame of mind, there will spring up in thee the eye of perfect knowledge, in consequence whereof thou wilt come to realize that the propless Brahman is non- differentiated from thine own Atman). (When thou arrivest at the stage when thou attainest the direct perception of the propless Brahman), then wilt thou come to realize the strength or weakness of this precept- shower of mine, in its true colours. The lore of the Brahman, (which endows one with the power of rightly understanding the real character of the Brahman), which rids one's mind of all contaminations (leading to delusion and ignorance so much abhorred by adepts of thy type), O Brahmana! is attained only through (study of the sacred lore, reflection on their import and contemplation with the one-pointed mind on the supreme quest of all seekers, which are but types of the concomitants of) A-vidya of a high order, which has for its high purpose the destruction of the end and aim of all ignorance. For, the missile (of a warrior) meets with its abatement only through the missile (aimed at it by his opponent); the impurity, (that tarnishes the bright face of a mirror), is removed only through the application of (some other) impurity, (serving the purpose of a polishing material) ; one poison has for its antidote another poison, (to counteract its

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deliterious effects) ; the enemy (of thine) meets with his death, at the hands of (his own) enemy, (though he may not be vanquished by thee). This Maya, that holds sway over all beings, is verily of the following nature : she bestows delight (on those knowers of her real character as the cause of all misery), through her own destruction; her real character is rarely understood (by ignorant folk); she meets with sudden destruction, even while being eagerly looked on (by her votaries for favours). Hence, a knowing man should always arrive at the conclu- sion, "This (Maya) is verily nonexistent, from the point of view of the highest truth." The innermost conviction arrived at by one, of the form, " The All (that is attained through the renouncing of all), is the Brahman alone", such a conviction verily brings on liberation from all delusion and ignorance. The seeing of difference, where there is not, this alone constitutes A-vidya. One should, by all means, avoid falling into the clutches of this ignorance. That most exalted state, which is not easily attainable, O Sage, is said to be the wasteless state (of the Brahman). Let there be no investigation on thy part into the source, wherefrom this (Maya) takes her origin, O Brahmana! (Do thou by all means put forth all effort in the direction of uprooting this goddess of illusion). May there be investigation on thy part as to, " How shall I kill this (Maya) ?" When Maya is completely laid at rest and thoroughly obliterated, (then alone), thou shalt realize that (most exalted wasteless state of the Brahman). Whilest engaged in medical attendance on this patient, (Maya), in the infirmary, do

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thou put forth all effort in the direction of investigating thoroughly into the questions :- "Whence has she had her origin ?" "How can she be established in the Brah- man ?" "How can her end be broughtabout ?" and other allied questions. Do thou deal with her in such a way, as would not afford any more scope for her to land thee in the ever-recurring misery of births and deaths. May the innermost conviction be confirmed in thy mind, to the following effect : " The ocean of supreme sen- tience throbs of its own accord, with its own undulations, as the super-abundant Atman of all beings; such sen- tience is possessed of the one, indivisible aspect (of the Brahman)." (107-118)

THE ASSUMPTION OF JIVA-HOOD SUSCEPTIBLE TO RECURRING BIRTHS AND DEATHS BY THE SUPREME SENTIENCE OF THE BRAHMAN

In the still waters of the vast ocean of sentience (of the Brahman), the power of sentience is of the form of a slight undulation and throbs serenely as that sentience alone therein, (in the ocean of sentience), even as a wave would in the mighty ocean. Even as air moves by itself, in the vast expanse of the ether of space occupied by itself, even so the Atman attains restlessness within itself, through its own power alone. In the same manner, the radiant Goddess (of senti- ence) throbs, for a short while, as all-powerful, (assum ing the character of the Saksi-, the Is'a-, the Sutra-and 42

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the like forms of sentience, exercising her influence over all): When she ceases to be influenced by the Upadhi-s, (limitations) of space, time and action, on coming to realize her own real nature, (to be of the absolute, peerless sentience of the Brahman), she stands firmly established in the highest and infinite state (of the Brahman) and thinks of the (sentient) form of hers as being subject to limit, when she is not fully manifest. When her form has been conceived in this manner, by this beloved spouse of the Paramatman, (due to the influence of the illusion inherent in her), then alone do perceptions of names, numbers and the like follow in her wake. This form of sentience, O Brahman! with an aspect full of variety and affording scope for being influenced by place, time, and action, is what is said to be the Ksetra-jña, (the sentient principle in the corporeal frame). This again attains the state of individuality, by causing latent desires to be generated. What determines (upon a course of action) is individ- uality, while what is tinged (with individuality) is said to be the intellect. When the intellect assumes a deter- mined aspect, it affords scope for reflection. Reflection occurring in an uninterrupted series is verily the mind, which gradually assumes the character of an organ of sense. Wisemen know the body, with its hands and feet, to be but the organs of perception and action. In this manner, the Jiva, bound by the cords of mental resolves and fancies and surrounded by multitudes of miseries, gradually attains the state of inferiority. Thus the powerful mind, which distinctly develops

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individuality attains bondage out of its own choice, very much like the silk-worm in its cocoon. Caught within the trifle of a trap, created by himself, the Jiva loses all control over himself, like a lion bound with fetters. This Jīva is sometimes known as the mind ; sometimes as the intellect ; sometimes as knowledge; sometimes as ac- tion ; sometimes as individuality; and sometimes as the thinking mind. Sometimes he is known as the Prakrti, (the primordial cause) and sometimes he is fashioned as Maya. Sometimes he is described as an impurity. Sometimes he is designated Karma, (the accumulated impressions of past actions). Sometimes he is known as bondage. Sometimes he is known as the Pury-astaka, (the Linga-s'arīra in its several and collective aspects). Sometimes he is said to be A-vidya, (ignorance) and is sometimes considered as desire. (This Jīva) holds within himself all this (which constitutes) worldly exist- ence, secured fast by the bonds of false hopes and incapable of bearing wholesome fruits, even as the tiny seed of the banyan-tree holds within itself the banyan- tree (in its potential stage). Do thou rescue the mind, O Brahman, that is scorched with the flame of worries, crushed by the python of anger, delighted with being washed by the waves of the ocean of lust, and has cleanly forgotten its grandsire, the creator, even as thou wouldst an elephant from a quagmire. Thus it will be seen that Jiva-s are only conditions of existence of the supreme sentience, brought into being in the work of creation of the phenomenal world of beings, with their distinctive shapes designed

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by (the four-faced) Brahman; beyond reckoning, in lakhs and in crores, they were created and are being created even now, everywhere, and yet others are verily going to be created in multitudes in the future as well, like particles of water generated by a cata- ract. Some of them are in their first incarnation, some have had a hundred prior incarnations, some have had incarnations a countless number of times and some, two or three other kinds of existence. Some have formerly been Kim-nara-s, Gandharva-s, Vidya- dhara-s, and Mahoraga-s, (great serpents). Some have been the Sun, the Moon, Varuna (the god of waters), the three-eyed Rudra, Visnu and the lotus- born Brahman. Some have incarnated among the Brāhmaņa-, Kşattriya-, Vais'ya-and S'udra-classes. Some have been grasses, herbs, trees, fruits, roots and moths. Some have become the Kadamba, the Jambīra the Sala, the Tala and the Tamala trees. Some have been the Mahendra, the Malaya, the Sahya, the Mandara and the Meru mountains. Some have been the oceans of salt water, curds, milk, ghee, and the juice of the sugar-cane. Some have been expansive plateaux and some torrential streams. Some have soared high, some have dived deep, and some risen upwards. Having been incessantly struck like balls by the God of death with his hands, some deluded peo- ple fall into the turmoils of worldly existence over and over again, even after experiencing thousands of incarnations and reaching the stage of discrimi- nation. (118-144)

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CREATION OF THE WORLD BY BRAHMAN UNDER THE INFLUENCE OF MAYA

When the eternal verity of the Paramatman not obscured by space, time and the like, assumes out of his own power, as if in sport, a form that could be com- prehended in relation to space and time, (i.e., when the non-differntiated Brahman, that has no counter- part, becomes differentiated by way of diversion, and assumes various forms, one after the other, such as of the Jiva, the Isa and others), the self-same Paramat- man, (that at first becomes the Is'a and later the Jīva) owing to the influence of the recurring Vasana of the Jīva, (potential desire to become embodied and be im- manent in all beings), is turned into the mind, which is by nature ever fickle (like quick-silver) and prone to grasp whatever is within its range of perception. This power of the archetypal mind (derived from the will- power of its ultimate source, the Isa), when engaged at first in the work of creation (of the phenomenal world), causes in a trice the pure perception of ether to become manifest, having within its range the essence of the seed of the subtile element, sound. After (creating ether in this manner), by the gradual increase, from stage to stage, in the intensity of its throbbings, this mind after gaining the requisite intensity in its throb- bing, causes air to become manifest, having within its range the essence of the seed of the subtile element, touch. (When the throbbing of this mind gains in mo- mentum and intensity) through confirmed practice of

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(the creation of) these two, viz., ether and air, and also (as a repercussion arising) out of the violent contact of the real forms of sound and touch, is generated fire, along with the subtile element of form. This mind, in conjunction with all the three and having attained the appropriate requisite qualities, causes the perception of the subtile element, taste, to manifest itself. In a trice thereafter there will become manifest the perception of the coolness of water, after which there will be the perception of water. Then this mind that has attained the appropriate requisite qualities, causes in a trice, the perception of the subtile element of smell, wherefrom springs forth thereafter the perception of elemental earth. This mind invested with the perception of the elements and the subtile elements, after abandoning its corporeal state, thereupon, sees in ethereal space the throbbing of its own form appearing like sparks of fire. That which has individuality as a component and is connected inseparably with the seed of the intellect is what is known as the Pury-astaka, (the Linga-s'arīra made up of the five elements, gross and subtile, desire, action and the darkness of ignorance), which is the bee of the heart-lotus of beings. Conceiving, with intense impetuosity, of a brilliant body (with head, hand and the like) in the Pury-astaka (the Linga-s'arīra), the mind attains the gross state on account of its ripeness, even as a Bilva-fruit (develops a hard rind, when ripe). Out of its inherent quality, it assumes a form resemb- ling molten gold in the flawless ether of the crucible and throbs with its brilliance, with the mass of the head

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at the top, with the feet at the nether part, with two hands placed one on either side, and what serves the purpose of the belly in the middle. Attaining distinct- ness at the proper time, this becomes the flawless body. (144-157)

THE CREATION OF LIVING BEINGS AND THE DEVISING OF ALL THE SASTRA-S

(He, who manifests himself in the aforesaid man- ner), is the lord Brahman, the grandsire of all the worlds, that is established in the dominion of knowledge arising out of the intense perseverance of the entity of the cognizing mind. The lord Brahman, (the crea- tor), who could (through his omniscience) see through the impurities of the three durations, (the past, the present and the future), casting a look at his own radiant and excellent form (described above), felt ill at ease, being filled with anxiety (of the following form) : "(In what has to be meditated upon as their own Atman by seekers), in this transcendent ether of ab- solute sentience, which is exclusively of the form of the Atman, whose other boundary and extent have not been . seen (owing to its non-differentiated character), what shall be the first thing (to be created by me) ? " Thus thought Brahman, with a newly born perception of his own flawless innermost Ätman, saw multitudes of crea- tures going past his mental vision in various directions, and recalled all of them thereafter in his memory, in the order of their courses of conduct and qualities and

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out of his free will, sportively created various kinds of creatures, with diverse lines of conduct and occupa- tions, even as he would, a city of Gandharva-s, (castle- in-the-air). He also devised S'astra-s, endless in num- ber and of various kinds, for conferring on his creatures the final beatitude of celestial bliss and for enabling them to attain their highest ends, through success in their every day avocations, acquisition of wealth and gratification of their heart's desires. (157-163)

WHATEVER IS A CREATURE OF FANCY IS WORTHY OF BEING DISCARDED, BECAUSE OF ITS FALSE NATURE

For the reason that the existence of the pheno- menal world is the creature of the mind of the form of Viriñca, (the creator), this (so-called) existence is said to last only so long (as the mind lasts), and with the dissolution of the mind, this (so called phenomenal existence) would also meet with dissolution. Noth- ing whatsoever is verily born or dies, wheresoever and whensover. When looked at from the point of view of the truth, O chief among the Brahmana-s! all things verily appear to be false. Do thou give up this worldly existence, that is verily the hole wherein serpents of the form of wicked temptations abide. Cultivating the knowledge that this (phenomenal world) is verily non-existent (like the horn of a hare), do thou enter into the state of absolute existence. Where is the propriety in arriving at a conclusion as to the

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purpose served by a city of the Gandharva-s, (which does not at all exist), or as to its decorated or non- decorated character ? So also, (where is the charm in finding out) the measure of happiness and misery resulting from sons and other kith and kin, that partake of the nature of A-vidya, (non-existence) ? When wealth, wife, progeny and the like, are on the increase, sorrow and not exultation would be appropriate. For, when the delusion arising out of Maya, (illusion), is on the increase, which person in this world would have a sense of relief? Through increased indulgence in whichever enjoyment, passion is generated in a deluded man, through indulgence in the self-same enjoyment, detach- ment is generated in a wise man. Hence, O Nidagha ! that knowest the truth, in the matter of thy daily conduct in worldy existence, do thou feel unconcerned with whatever is lost by thee and get hold of what- ever is attained by thee likewise. Absence of long- ing for the enjoyment of unattained enjoyments, as well as the natural enjoyment of enjoyments at- tained unsought-this is the innate quality of a Pandita, (a Jīvan-mukta, who has attained the perception of the Paramatman). Having become aware of and adopted the pure state intermediate between existence and non- . existence, do thou by no means grasp what ought to be seen both from within and from without, nor give it up, (i.e., become the Brahman alone, by giving up the indulgence of the mind in the Brahman alone). The power of discernment of the man of gnosis, who is devoted to the performance of observances (enjoined 43

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by the S'astra-s) and has developed neither desire nor aversion, is in no way warped with prejudice, just as a lotus-leaf is not affected by the very water, (wherein it grows). Should the glamour for objects of sensual pleasure not spring up in thy naturally well-controlled heart, O twice-born one! then alone art thou safely rescued from the ocean of worldly existence, having acquired the unique perception of what ought to be perceived. Do thou isolate the lofty ideations of thy mind from the multitude of Vasana-s, (latent desires, good and bad), with superior wisdom, even as thou wouldst the sweet smell from the flower. Those Paņdita-s, (Jīvan-mukta-s) of a high order, who are aboard the boat of superior wisdom on this ocean of worldly existence, boisterous with the billows of Vasana-s, (latent desires and actions), they alone succeed in crossing it. Those that are conversant with both sides of the ocean of worldly existence (as to the truth or the falsity thereof), do not abandon the affairs relat- ing to the daily routine of worldly existence, nor do they engross themselves therein, but follow all affairs with composure. (164-177)

CUTTING AWAY THE ROOT OF WORLDLY EXISTENCE, THROUGH THE UPROOTING OF IDEATIONS

The proneness to respond to external stimuli, inherent in the state of sentience of the eternal verity of the Atman, which is infinite and is of the form of

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generic existence, wise men know that as the sprout of ideation. That, which at first attains the state of subtle existence, that alone, by degrees, attains palpabil- ity, by densely filling the eternal verity of sentience, to the point of non-sentience, very much like the formation of a cloud (from subtle and transparent steam). Then, considering its responsivity, as though it were not part of itself, this state of sentience attains, as it were, the state of ideation, even as a seed attains the state of a sprout. Ideation is verily the creature of sentience. It is generated of its own accord and soon grows of its own accord, contributing to misery and by no means to well-being. Do thou never cause ideations to come into existence. Do thou never entertain conceptions of worldly existence. Should ideations arise through thy carelessness, do thou put forth all effort with great caution, in the direction of uprooting all ideations. Then alone will ideations not pursue thee and haunt thee again. Ideations will perish of their own accord, only through the obliteration of conceptions. Cutting off ideations through ideations alone and the mind through the mind alone, O Sage ! do thou take thy firm stand on thine own Atman. What is there difficult of accomplishment in this much ? Even as the ethereal sky is void, even so is the phenomenal world verily void. Even as the outer husk of a grain of paddy, and likewise the dark tarnish over copper could be removed only through labour (attended with effort), O Brähmana! even so is the impurity of the Purusa, (the Jivatman). In the case of the grain of paddy and

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the Jiva alike, there is no necessity for the continuance of the impurity, even though such impurity is innate. Enough unto the day is the evil thereof. It is surely eradicable. There is no doubt about it. Do thou, therefore, put forth effort in that direction-Thus the Mahopanișad. (178-186)

· CHAPTER VI

ATTAINMENT OF OMNIPOTENCE BY THE PARAMES'VARA THROUGH THE PRACTICE OF SAMĀDHI

After giving up the lustrous internal state of idea- tions, replete with mental conceptions, (by ceasing to look upon the body and the like as the Atman, through abandoning the desire for enjoyment, which ultimately leads to misconceptions and contributes to misery,) (and assuming thine own real state), what thou art (in the residual state), that (Brahman) thou art. (As long as thy accumulated past and present Karma remains unspent), in this phenomenal world, O sinless one ! (so long), divert thyself sportively, (in such actions alone as would conduce to the mere sustenance of thy body, and by no means get addicted to them). Through the dawning of the deep-rooted conviction, "In all things invariably, I am not the doer," that reputed equipoised state (of Samädhi), otherwise known as the supreme state of immortality, alone remains. When,

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through the exclusive conviction, that it is the Atman alone that influences all action, one's own individuality gets dissolved in moments of depression, exhilaration and lucidity, there remains the state of equipoised sentience alone. The mind, seeking repose in that equipoised state, amidst all conditions (well or ill- balanced), ever intent on the attainment of the real state of sentience, will not be susceptible of birth any more. Or else, O Sage ! throwing into the background, (through Viksepa), (the mind, that is the chief cause of the misconception about) the doing or the not doing of all things, (by completely denying it), giving up all, (including such denial), indeed by completely, drinking off the mind, what thou art (as the residuum), that (Brah- man) alone thou art. Be thou firmly established therein. (Deeply absorbed in the meditation on the truth of the Brahman) and remaining firmly established in the re- siduum, do thou give up (even the mind), wherewith thou abandonest (all ideations, while absorbed in the one ideation of the Brahman). After giving up in their entirety, apparitions of brilliant light, darkness and the like, which are the creations of the sentient mind (in Smādhi), the Vasana, (impressions left by the pheno- menal world on the mind as a result of its previous functioning), the reflection of the sentient principle, which causes Vasana-s to be revived, along with the throbbing of the vital air as a preliminary thereto, after giving up all these, root and branch, he who takes his firm stand in the residual state, with his mind completely quelled and reduced to a state akin to that of ether, having

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abandoned from his heart the entire brood of Vasana-s and as such devoid of all distractions, that liberated Yogin is the Parames'vara, (the omnipotent lord) alone. (1-8)

THE EXPERIENCE OF THE LIBERATED YOGIN AT THE TIME OF HIS RISING FROM SAMADHI

Through the grace of the Guru, all that has to be known has now been known. The ten cardinal points have been traversed till now (in quest of the Atman), out of sheer delusion. By having recourse to this plan of action, (the vast ocean of) worldly existence has been proved to be of the size of the hoof-mark of a cow, to a wandering ignorant man (on his knowing the right way of approach). The Atman is both inside the body and outside. He is down below and is high above. He is in the cardinal extremities as well. Here is the Atman. There is the Atman alike. There is no (spot in the) phenomenal world unoccupied by the Atman. He does not exist where I am not. There is nothing which is not pervaded by the Atman. What else do I desire to have ? Everything is (part of the infinite and immutable) existence and sentience that is vast. All this is verily the Brahman. Everything is this extensive Atman. O Sinless one! do thou give up the delusion, " I am dis- tinctly apart from this Brahman. This is distinctly apart from me." In the expansive, eternal and palpable Brahman, there do not occur creatures of fancy. There is neither sorrow nor delusion, nor dotage, nor birth.

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What is in the Brahman, that alone exists. Do thou always become free from all distress. In virtue of thy enjoying whatever is got, as, when and to the extent it is got, in virtue of thy not wanting any thing, anywhere, as one who has renounced giving as well as grasping, do thou always be immune from distress. (9-15)

ELIGIBILITY FOR ENLIGHTENMENT ONLY IN THE VERY LAST INCARNATION

O Sage of mighty intellect! of whichever person the present incarnation is the very last one, all stainless systems of knowledge (having the attainment of the non-differentiated Brahman alone as their objective) attain him of their own accord, even as pearls seek asylum in the hollow of a high-grade bamboo. This'is well borne out by the strong attachment which is devel- oped in detached minds towards the Brahman. (15, 16)

PROCEDURE TO BE ADOPTED BY KNOWERS TOWARDS THE WORSHIP OF THE ATMAN

We approach with true devotion and in the attitude, " I am the Brahman," that serene absence of throbbing, manifesting itself as our own Atman, that is the Brah- man of the form of experience, bliss and conviction, resulting from the conjunction of the seer and the seen; (the multitude of perceptions being of the nature of super-impositions on the all-perceiving Atman, the Brahman stands eternally established as the passive

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witness, while the multitudes of perceptions which are artificially created are but mere phantoms). We ap- proach with true devotion and in the attitude " I am the Brahman," the innermost Atman, the foremost among reflected perceptions, as non-differentiated from the Paramatman, after giving up (the differentiation between) the seer, seeing and what is seen, along with the multitude of Vasana-s, (impressions left on the mind by the world of phenomena). We approach with true devotion and in the attitude, "I am the Brahman," that eternal Atman, which stands intermediate be- tween the two positions, "That exists " and " That does not exist" and which is that self-luminous entity which reveals all bright perceptions in their true bearing. (17-19)

RULE RELATING TO THE DISCARDING OF IDEATIONS NOT RELATED TO THE ATMAN

Those, who go in for the worship of another god, after giving up the Is'vara firmly established in the recess of the heart, verily cultivate a desire for a mere gem, after giving up the Kaustubha, (the brightest gem worn by the great Visnu), that is in their hands. One should destroy the enemies of the form of the organs of perception and action, whenever they raise their heads or even when they do not, with the club of discrimination, again and again, very much like Hari (Indra), vanquishing the mountains with his Vajra, (thunder-bolt). (20, 21)

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LAMENTATION OF THE IGNORANT MAN

In the horrid night-mare of worldly existence, in the void delusion of the body, whatever was seen as unholy before, all that swirling in the eddy of mundane existence, has, (through the grace of the Guru), now been seen (to be the Brahman alone). Smitten with ignorance during childhood, tormented by women dur- ing adolescence, and afflicted with the worries of wife and children during the rest of his life, what can a poor mortal of an inferior type do, (under the circumstances, except bewailing in the following terms): " Non- existence stands over the head of existence (threatening to overwhelm it), what is unpleasant rides over the heads of what are pleasant and sorrows press over the heads of joys. Which one (out of these pairs of opposites) am I to resort to? Even great souls of influence, at the closing or opening of whose eyes the dissolution or the creation of phenomenal worlds take place, even they vanish into oblivion. Where would men of my type stand in the reckoning ? It is worldly existence alone that is characterized as the utmost limit of human misery. When this (frail) body has found itself in its midst, how can it attain its well- being ? (22-26)

MODE OF DESTRUCTION OF THE MIND

I am roused from my torpor! I am roused from my torpor! This troublesome mind is verily the thief of 44

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the Atman. I shall surely kill him. I have been long beaten by the mind. Do thou not get dejected over things that have to be rejected, nor be engrossed in things that have to be grasped. Giving up looking up to the body that has to be abandoned and also the mind that stands in need of the body as-its.prop, taking thy firm stand on what remains as the residual substra- tum, do thou become one with it, as the eternal and everlasting Brahman. (27, 28)

MEANS TO BE ADOPTED FOR THE GIVING UP OF VASANĀ-S

Desirelessness, fearlessness, constancy, equipoise, gnosis, indifference, inactivity, affability, changeless- ness, fortitude, friendliness, contentment, softness, suavity of speech, these qualities are met with in a knower, who is immune from things to be rejected or grasped, rendering him immune from the influence of Vasana-s. Do thou cut off, O Sire ! with the keen blade of thy knowledge of the Brahman, the capacious net of Vasana-s, handled by the fisherwoman of covet- ousness and cast in the waters of worldly existence, with meshes made of the skein of anxiety, very much like the dispersing of a cluster of clouds by a strong wind. Having so cut it off, do thou take thy' stand fearlessly in that vast state of the Brahman. Cut- ting off the mind full of passion and the like, exclusively with the mind full of rhythm, very much like felling a tree with an axe (provided with a wooden handle) and

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attaining the resultant hallowed state of the Brahman, simultaneously therewith become firmly fixed in the ex- cellence of the Brahman, having come to realize that there is nothing apart from the Brahman. While stand- ing, going, sleeping, abiding, rising up, and falling down, do thou give up all worry, coming inwardly to the con- clusion that all this is only non-existent. Shouldst thou seek shelter in this phenomenal world thou seest all around, relying upon it as real, then being possessed of the mind, thou art subject to bondage. Shouldst thou give up such perception as unreliable, then thou art liberated, being bereft of the mind. Do thou stand firm like a mountain, absorbed in the thought, " I am not this. This is not I," intermediate between the Atman and the phenomenal world, intermediate between the states of the seer and what is seen. Do thou remain ever glorifying the Atman, that is known as what is seen, ("the percept par excellence"). Giving up the swallowed and the swallower, standing in between the swallowed and the swallower, thinking merely of the act of swallow- ing alone, do thou become the Paramatman alone. Depending entirely on the propless Brahman, do thou become firm every now and then. Those bound by cords will somehow or other be liberated, but those bound by covetousness, O Nidagha! are by no means liberated by anyone whatever. Hence, do thou give up covetousness by avoiding ideations altogether. After cutting asunder this covetousness springing of its own accord, that is full of individuality and is by no means virtuous, with the sword of self-abnegation.

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alone, do thou remain in the final stage of thy present and future activities, with all thy fears about, the past (and the future) completely laid at rest. "I am the very life of these things. These are my very life. I shall be reduced to nought without these. They will be reduced to nought without me." Giving up the inward convic- tion of this type and carrying on a thorough investiga- tion with a full mind, in consequence whereof will be generated the conviction, " I am not of this substance, nor is this substance mine," that sure abandonment of Vasana-s by one, who performs actions sportively (and . not with the object of reaping the fruits thereof), with an intellect that has attained the inward coolness (of the innermost sentience), O Brahmana! that is fit to be meditated upon (as identical with the Paramatman, its prop, the Brahman itself being characterized) as the abandonment of Vasana-s, (as without the perception of the Brahman there can be no abandonment of Vasana-s) and is verily described as such (in various S'ruti-s). (The Yogin), with his mind in the equipoised state (of Samadhi), having achieved the destruction of Vasana-s, (is firmly convinced, that in the equipoised state of the Brahman, there can be no surplus of Vasana-s left). (When such a sage) gives up his body, devoid of the "Mine-" conception, (and also gives up along with the body, the Vasana relating to the delusion about the existence or non-existence of the phenomenal world of ignorance and its concomitants, through Viksepa), he becomes fit to be led into (communion with the Brah- · man, that is devoid of Vasana-s, (and become verily

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absorbed into the Brahman). (Hence should the destruction of Vasana-s be pursued always). He, who, after giving up, by way of diversion alone, the Vasana of individuality, stands as the renouncer of what has to be thought of (as apart from the Atman), is said to be a Jīvan-mukta. (29-45)

THE GREATNESS OF A JIVAN-MUKTA

That liberated one, (the Jivan-mukta), that is the most exalted knower of the Brahman and has attained perfect composure, by totally giving up even the perception (of the Brahman), (as such perception will bring in its train Vasana-s) and thereby eradicated Vasana-s, do thou know him as fit to be led unto " the renunciation par excellence", (the Brahman), (and thus become absorbed in the Brahman alone). These two, the mendicant that has renounced (through Viksepa) and the Yogin that has attained Samadhi, attain the state of the Brahman devoid of all distress and perfectly unconcerned with joy or sorrow, as and when they encounter them in their own time. Do thou know, O best among sages! that these two are pos- sessed of self-control and are thoroughly composed. He, in whose inward functionings and outward dealings there are no desires to be gratified, nor aversions to be loathed, and who, though wide awake, conducts himself as if asleep, is said to be a Jīvan-mukta. He, who neither exults in, nor feels depressed by considerations of joy, jealousy, fear, anger, lust and niggardliness,

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without drawing any inferences relating to them, either based on analogy or on actual experience, (is a Jivan- mukta). (46-50)

RULE RELATING TO THE GIVING UP OF COVETOUSNESS

Covetousness arising from external objects of enjoyment is said to be of the binding variety. Covet- ousness freed from the Vasana-s of all objects of enjoyment is said to be of the liberating variety. That intense desire followed by solicitation of the form, "Let this be mine," know that acute type of covetousness to be a chain productive of misery and the fear of reincarnation. Giving up this type always, in all forms, existent and non-existent, the high-minded knower attains the extremely abundant state of the Brahman. Giving up the desire for bondage, as well as the desire for liberation, and likewise for the states of happiness and misery, as also the anxiety about existence and non-existence, do thou stand unperturbed like the sublime and unruffled ocean. (50-54)

THE FOUR-FOLD CONVICTION

Conviction is generated in a person, O noble one ! in four different ways. One form of it, O Brahmaņa ! viewed from the point of view of the misery incidental to bondage, is of the form : " I am out and out the pro- duct of my mother and my father, from the feet on to

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the head". The second form of conviction, which leads to liberation and is experienced by the virtuous, is of the form : "I am tinier than the tiniest awn of a grain of wild paddy and transcend all conditions of exist- ence." The third kind of conviction, O best among the twice born! is said to be of the form : " I am the imperishable all, the Atman, that is the significant basis of the multitude of (perishable) phenomenal worlds." This also leads to liberation. The fourth variety of conviction, which likewise bestows the suc- cessful attainment of liberation, is of this form : "I am the phenomenal world possessed of divisions (and cap- able of differentiation), or the ether (of sentience), that is void and equipoised always (in the eternally exis- tent Brahman)." Of these the first is said to be characterized by covetousness of the binding type. The other three, characterized by covetousness of the pure, (liberating) type, shine in their transparent glory in Jīvan-mukta-s. (Amidst these four), by holding on to the conviction, "I alone am the all," O Sage of mighty intellect! the mind does not any more grow despondent (over the miseries of wordly existence). (54-60)

THE BRAHMAN CONCEIVED IN DIFFERENT WAYS BY MATERIALISTS AND OTHERS

(What has been determined as) the Brahman, (by Vedantin-s of the non-dualistic school), that, (Sunya- vadin-s, such as the Carvaka-s and other rank material- ists consider to be) void. (The Prakrta-s consider it

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as) the Prakrti, (the primordial originant, which is the root-source of the material world); (the Maya-vadin-s consider it as) Maya, (illusion personified) ; (the Baud- dha-s consider it as) Vijñana, (knowledge leading the enlightened adept to Nirvana); (the S'aiva-s consider it as) S'iva; (the Samkhya-s consider it as) the Purusa, (the supreme spirit of the Universe); and (the Yogin-s consider it as) Isana, (the supreme Is'vara). What is eternal is described as the Atman (by all the systems of Vedānta). (61)

THE ABSENCE OF SCOPE FOR SWIRLING IN PHENOMENAL EXISTENCE IN THE CASE OF ONE FIRMLY ESTABLISHED IN THE NON-DUAL STATE

Through the sportive creation (and dissolution) of the phenomenal world, giving rise to the (apparent) dual and nondual character (of the Paramatman, firstly as the prop of the universe and. next as the absolute existence), the peerless nondual character of the power of the Paramatman alone prevails. He who seeks the protection of this non-dual state, which transcends all other states, for his support, being filled to the point of . overflowing, with the exclusive sentience of that state, neither feels distressed, (having been freed from the trammels of the phenomenal world), nor derives satis- faction, and does not get disheartened in coursing through worldly existence. Fulfilling his tasks, as they occur (and in accord with his previous Karma) every day, looking upon friend and foe alike, and freed from

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attachment and aversion, this sage neither feels sorry, nor longs for any thing. Speaking in a manner agreeable to all, when called upon to speak, adopting a pleasant mode of expression (at all times), and clever enough to read the thoughts of others at a glance, he does not get drowned in worldly existence. : (62-65)

RULE RELATING TO THE DEVOTION TO THE BRAHMAN BY THE SEEKER AFTER LIBERATION

Resting upon the foremost perception (of the Brahman), which manifests itself as the renunciation par excellence, (attained through Viksepa) and fit to be meditated upon (in Samadhi), devoid of distress and feeling quite at ease, (in thine own element), do thou wander over the face of the earth, as a Jivan-mukta. With an interior devoid of all desires, with all passions cast off, sans Vasana-s, ostensibly conducting thyself as interested in all things about thee, do thou wander over the face of the earth, devoid of distress. Keeping a show of interest in worldly affairs, (even as the proverbial statuette in a temple-tower does of lifting the tower), but really devoid of agitation at heart, ostensibly a man of action, but really devoid of the inclination to act, do thou wander over the face of the earth with a pure heart. Purged of the false identity of looking upon the body as thine Atman, with thy mind at once set (at rest, in the Brahman), assuming the grandeur of ether through the pure ether of thy heart and with the stigma of ignorance cast off, do thou wander over the face of 45

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the earth with a pure heart. With a large heart and winning manners, acting in all the affairs of the world in accordance with the time-hallowed rules of conduct laid down by thy ancestors, inwardly eschewing attach- ment to worldly affairs, but acting outwardly, as if very much attached to the ways of the world, (very much like a clever actor on the stage, putting on a garb not very much to his liking and dissembling his natural expression), inwardly imbued with the spirit of detach- ment, but to all appearance tending with effort towards the gratification of desires, (in short, acting purely with a view to setting an example to the world at large), (do thou wander over the face of the earth with a pure mind). "This is a relation. This is not" .- Such is the point of view of men of small minds. The world (of the Virad-atman) is itself verily the family of men conducting themselves with a large heart in life. By conceiving in the attitude, " I am the Virad-atman ", do thou assume the dispassionate state (of the Viraj), that is free from the very ideation of birth, that is devoid of dotage and death, and is the beginning of the state of tranquillized ideations, (finally leading to the state of the nondifferentiated Brahman). This is verily the state relating to the Brahman, that is transparent, devoid of desire and nonailing. By taking hold of it, (in the firm belief that it is the Atman) and wandering about in the aforesaid manner, the sage is freed from all delusion, when adversities (of the form of Maya and the like), overtake him. Then, (after cutting off the binding rope of misconceptions about the existence

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of things apart from the Brahman), armed with the sword of detachment and also through the cultiva- tion of the qualities of Mahat-tva, (nobility), Amani-tva, (humility) and the like, (that are highly adored by the class of Jivan-mukta-s), the sage should, with great effort, lead upward, of his own accord, (out of the delu- sion relating to things apart from the Brahman), this mind (of his), (which is reputed to be the means) whereby the neighbourhood of the Brahman could be attained. (Through adopting perfect knowledge that is the means of attaining the neighbourhood of the Brahman), he attains fullness through detachment, in the wake of the dissolution of the mind. (His mind) becomes emptied of desire (and other perceptions but the exclusive perception of the Brahman alone), (and becomes the Brahman alone), very much like the crystal-lake dried up in autumn, (becoming turned into pure ether alone). Wherefore is it, that this world'of discriminating men does not feel ashamed to have recourse to the enjoy- ment of the torrent of the self-same objects of pleasure, day in, day out, again and over again, which should pall on them, (because of their having been enjoyed continuously during crores of previous incarnations) ? Bondage arises from the responsivity of the sentient principle of the mind to external stimuli, (in other words, from ideations). With their cessation there is said to be liberation. The Atman is the non-responsive state of the supreme sentience. This is the sum and substance of the conclusions arrived at by all' the schools of Vedanta. Firmly taking hold of this view

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about the Atman, do thou look at thine own Atman, through thine own Atman along with the mind and bringing thy full desire to bear on it. Then wilt thou attain the state of bliss. "I am the sentience (of the Brahman) alone. Those worlds are that sentience alone. The extreme limits of the cardinal points, (con- terminous with the horizon of my vision) are that senti- ence alone. These creatures (of the phenomenal world) are that sentience alone. The seer, (the Brahman), that is the witness freed from the perception and what is perceived alike, that is absolutely flawless in form, that is ever in the ascendant and is devoid of reflec- tion, is of the character of that sentience alone. The real form of sentience, when freed from responsivity, is of the character of perfect radiance. I am the vast, absolute perception, wherein all other perceptions ștand abated." Assuming this attitude, with all thy ideations tranquillized, with all thy desires completely set at rest, having attained the changeless state, O chief among the sages! do thou become firmly established in the magnificence of thine own Atman. (66-82)

THE FRUIT OF STUDYING AND IMPARTING INSTRUCTION UNTO A DISCIPLE ON THE MAHOPANISAD-SASTRA AND ITS IMPORT

"Whichever knower of the Brahman studies this Mahopanisad every day, should he be unlettered in the S'ruti, becomes fully proficient in the S'ruti, Should he be an uninitiated one, he becomes initiated

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into the mysteries of Upanisadic lore. He becomes hallowed by fire. He becomes hallowed by air. He becomes hallowed by the Sun. He becomes hallowed by the Moon. He becomes hallowed by the highest truth. He becomes known unto all the celestials. He becomes one, who has had his ablution in all the (three and a half crores of) sacred waters. He be- comes one blessed by all the celestials. He becomes one, who has performed the austerities relating to all sacrifices. His are the fruits attainable through the silent muttering of the Gayat-tri six thousand times. His are the fruits attainable through the silent mutter- ing of the Itihasa-s, the Purana-s and the Rudra-s a hundred thousand times. His is the fruit of having silently muttered the Pranava ten thousand times. He hallows all the rows of beings falling within the range of his vision. He hallows generations of men, prior and posterior, to the extent of seven". So said the Lord Hiranya-garbha. "By the mere muttering of it he attains the longed-for immortality and through the knowledge of its import, the prime immortality of the Brahman."-Thus the Mahopanisad. (83)

THE MUKTIKOPANIŞAD

[This Upanisad, which is the One hundred and eighth and the last among the 108 Upanisad-s and forms part of the S'ukla-yajur-veda, after dealing with the S'akha-s of the four Veda-s, their S'anti-mantra-s, (invocations of peace), their crests, the Upanisad-s, embodying the final conclusions arrived at, which it enumerates in order, the different types of libera- tion envisaged by them, their real form, the sanction behind them, the means to be employed for their attainment, their utility and the like, in the form of a discourse between Hanumat, the ideal devotee and S'ri Rama, the Paramatman, winds up with an exposi- tion of the excellence of Videha-kaivalya, attainable through the simultaneous destruction of the mind and the obliteration of all Vasana-s, good and bad, leading on to the state of the peerless Brahman, accomplished through the negation of the reality of existence of everything apart from the Brahman.]

CHAPTER I

KHAŅDA I

SEEKING AFTER THE KNOWLEDGE OF THE REAL FORM OF THE PARAMATMAN

Maruti, (the son of Marut), asked S'ri Rama, in the city of Ayodhya, in the centre of a beautiful pavilion set with gems, when he was in the company of

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Sītā, Bharata, Saumitri, (Lakșmaņa), S'atru-ghna and others, hailed day and night by the great throngs of sages, Sanaka and others, Vasistha and others, S'uka and others and other Parama-bhagavata-s, (Prahlada and other devotees of the Paramätman), (as the Para- matman), who is the silent witness of the thousands of functionings of the mind (and other inner senses), himself remaining unaffected and ever intent on the meditation of his own real form and who is Hari, (the Lord Visnu incarnate on earth), as follows, after glorify- ing him and pleasing him with his devotion and faithful service, at the termination of his Samadhi, (ecstatic trance) : "O Rama! thou art the Paramatman of the character of eternal existence, pure sentience and un- surpassed bliss. Now do I offer my respectful saluta- tion unto thee. Again and again have I been desirous, O best among the race of Raghu-s ! of actually knowing thy real form, for the sake of attaining liberation, O Rama ! by knowing which, I may, without further effort, be re- leased from the thraldon of worldly existence." (1-6) IDENTITY WITH THE BRAHMAN ATTAINABLE THROUGH THE KNOWLEDGE OF THE FINAL CONCLUSION OF THE VEDANTA

"Well has (the question) been asked (by thee), O Mighty-armed ! In truth shall I presently relate (it unto thee). Do thou listen attentively. I am firmly grounded in the final conclusions of the Veda-s. Do thou seek final refuge in the Vedanta with true devotion." "What, pray, are the final conclusions of the Veda-s, O best

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among the race of Raghu-s! Pray tell me where they are." " Listen O Hanumat ! I shall expound unto thee straight on the position of the final conclusions of the Veda-s. The Veda-s, which have been the very breath issuing out of the nostrils of mine, who am Visnu, are very extensive. Even as oil is in the sesamum-seed, even so the Vedanta-s are established in the Veda-s." "Of how many kinds, O Raghava ! are the Veda-s and their S'akha-s, (branches) as well ? Of these, O Rama ! what are the Upanisad-s ? Pray tell me verily out of thy grace." " The Veda-s are said to be four in number, be- ing divided into the Rg-veda and others. Their Sakha-s, (branches), are verily many in number. Likewise the Upanișad-s are as many as there are S'akha-s among them. The branches of the Rg-veda are twenty-one in number. The branches of the Yajur-veda, O Son of Maruta! are one hundred and nine. The branches arising out of the Sama-veda are a thousand in number, O vanquisher of enemies ! The branches of the Atharva- veda, O Hari! are fifty in number. For each branch there is said to be one Upanisad. He, by whom even a single one of their Rc-s is studied with due devotion in me, will attain a status identical with mine, un- attainable even by great sages." (7-14) SEEKING THE KNOWLEDGE OF THE DIFFERENT KINDS OF LIBERATION AND THE MEANS OF ATTAINING THEM ".O Rama! some of the best sages have declared that there is only one kind of liberation. Some others

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say that it is attainable through worshipping thy name and through initiation into the muttering of the Tara-(mantra) at Kas'i. Yet others say that it is through the practice of Samkhya-yoga, while still others aver that it is through the practice of Bhakti-yoga. Other great sages say that it is through investigation into the texts of the treatises on Vedanta and their true import. Liberation is said to be of four kinds, Sa-lokya, (identity through residence in the same sphere as the Brahman), Sa-rupya, (identity with the Brahman in point of form), Samipya, (identity through im- mediate presence with the Brahman) and Sā-yujya, (identity through conjunction with the substance of the Brahman). (15-17)

WORSHIP, THE MEANS OF ATTAINING SA-LOKYA AND OTHER KINDS OF LIBERATION

Then, the Paramatman, Sri Rama spoke thus: "Liberation of the Kaivalya-type, (the state of remaining as the Brahman alone) is in reality only of one kind. Any person, even though given to wicked ways of life, O Monkey-chieftain! by having recourse to the worship of. my name, attains liberation of the Sa-lokya-type, (identity of residence with me), but not the other worlds and the like. By dying in this sacred spot of Brahma- nāla in Kas'ī, a man will get initiated into my Tāra- (mantra), (mystic monosyllable indicative of me) and also liberation, immune from reincarnation once again. By dying anywhere in Kas'i, he becomes the omnipotent 46

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Mahes'vara. If only in the right ear of any being, one should mutter my Tara-mantra, such being, with the vast multitude of his sins shaken off, attains a form identical with mine. That alone is called the Sa-lokya-sa-rupya-type of liberation, (through identity of residence and form with me). That member of the twice-born class, who has become prone to righteous conduct, with his mind turned for ever towards no one else and absorbed in meditating on me, the Paramatman immanent in all, attains my immediate presence, (Samīpya), (by becoming my neighbour). That alone is ardently wished for as the Sa-lokya- sā-rūpya-samīpya-type of liberation, (through identity of residence, form and immediate presence with me). By contemplating on my imperishable form in accordance with the instructions of the Guru, the twice-born one attains complete identity with me, even as the worm attains complete identity with the wasp. That alone is known as the Sa-yujya-type of liberation, (through identity of substance with me), which is productive of the bliss of the Brahman and is auspicious, which liberation, attained through worshipping me, is of the four-fold character (of Sa-lokya, Sa-rūpya, Samīpya and Sa-yujya)." (18-25) KNOWLEDGE OF THE UPANISAD-S, THE MEANS TO LIBERATION OF THE TYPE OF INCORPOREAL ALONENESS "By what means is this liberation of the type of incorporeal aloneness successfully achieved ? " (asked

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Hanumat). " For the attainment of such liberation by seekers after liberation, the Mandukyopanişad alone is sufficient. If, even after studying it, realization of the Brahman is, not accomplished, then, do thou study the Ten Upanisad-s, whereby thou wilt reach my high abode, after acquiring perfect knowledge in a duration by no means long. If, even after such study, there should be no confirmation in thy specific perception (of the Brahman), O son of Añjana! after completely mastering what are known as the Thirty-two Upanisad-s, do thou retrace thy steps from worldly-minded- ness and become a Jivan-mukta. Should there be inclination in thee towards attaining Videha-mukti, (liberation of the incorporeal type), then do thou study the One Hundred and Eight Upanisad-s, which I shall verily enumerate unto thee, in their order, along with their S'anti-mantra-s, (respective invoca- tions of peace). Do thou listen attentively (to what I say)". (26-29)

THE ORDER OF THE ONE HUNDRED AND EIGHT UPANIŞAD-S

The One Hundred and Eight Upanisad-s in order, are these: the Isa-vasya, the Kena, the Katha-valli, the Pras'na, the Mundaka, the Mandukya, the Tait- tirīya, the Aitareya, the Chando-gya, the Brhad-āraņyaka, the Brahma, the Kaivalya, the Jabala, the S'vetas'- va-tara, the Hamsa, the Aruni, the Garbha, the Narayana, the Parama-hamsa, the Amrta-bindu, the

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Amrta-nada, the Atharva-s'iras, the Atharva-sikha, the Maitrāyaņī, the Kaușītaki-brāhmaņa, the Brhaj-jābāla, the Nr-simha-tāpini, (Purvottara), the Kalagni-rudra, the Maitreyi, the Subala, the Ksurika, the Mantrika, the Sarva-sara, the Nir-alamba, the S'uka-rahasya, the Vajra-suci, the Tejo-bindu, the Nada-bindu, the Dhyana-bindu, the Brahma-vidya, the Yoga-tattva, the Atma-bodha, the Narada-parivrajaka, the Tri-sikhi- brahmaņa, the Sīta, the Yoga-cudāmaņi, the Nirvāņa, the Mandala-brahmaņa, the Daksiņā-mūrti, the S'ara- bha, the. Skanda, the Tri-pād-vibhūti-maha-nārāyaņa, the Advaya-taraka, the Rama-rahasya, the Rama- tāpinī, (Purvottara), the Vasu-deva, the Mudgala, the S'andilya, the Paingala, the Bhiksuka, the Mahat, the S'arīraka, the Yoga-sikha, the Turīyatītava- dhuta, the Samnyasa, the Parama-hamsa-parivrājaka, the Aksa-mālikā, the A-vyakta, the Ekākșara, the Anna-purna, the Surya, the Aksi, the Adhyatma, the ' Kuņdika, the Savitrī, the Atma, the Pas'u-pata-brahma, the Para-brahma, the Avadhuta, the Tri-pura- tapinī, the Devi, the Tri-pura, the Katha-rudra, the Bhavana, the Rudra-hrdaya, the Yoga-kundalī, the Bhasma-jābāla, the Rudrākșa-jabāla, the Gaņa-pati, the Dars'ana, the Tara-sara, the Maha-vakya, the Pañca-brahma, the Praņāgni-hotra, the Gopāla-tāpinī, (Purvottara), the Krsna, the Yajña-valkya, the Varāha, the S'atyayanī, the Haya-grīva, the Dattätreya, the Garuda, the Kali-samtaraņa, the Jabāli, the Saubhāgya- lakșmī, the Sarasvatī-rahasya, the Bahv-rca, and the Muktika. . .(30-39)

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ATTAINMENT OF LIBERATION THROUGH THE KNOWLEDGE OF THE IMPORT OF THE UPANISAD-S

The (knowledge of the) aforesaid One Hundred and Eight (Upanisad-s) is destructive of the three kinds of misconceptions, (that the body is the Atman, that the groups of organs functioning therein along with the vital airs, constitute the Atman and that the mind and the other inner senses possessed of sentient power make up the Atman), bestows perfect knowledge and complete detachment unto men (seeking the knowl- edge thereof) and is destructive of the three kinds of Vāsanā-s, (viz., Loka-vāsanā, Sāstra-vāsanā, and Deha- vāsana, latent desires giving rise to concern for winning the plaudits of the world, the slavish addiction to forms and rituals begotten of the study of the S'astra-s, and the mania for the acquisition of bodily grace begotten of the false identification of the body with the Atman). Those knowers of the Brahman of the most exalted variety, who have studied the One Hundred and Eight (Upanișad-s), after being initiated into their import, out of the mouth of their Guru, who has completed his course of study of the Veda-s and has adhered to observances, such as fasting, continence and the like, prescribed therein, and has thus purified himself, along with the respective S'anti-mantra-s, (invocations of peace), prescribed for each, become Jīvan-mukta-s (and remain as such) till their accumulated Karma-s are spent up. Then, when the accumulated Karma-s have been spent up and when the proper time arrives

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(and only then), they attain the incorporeal type of liberation that is mine. There is no doubt · about this." (40-43)

RULE RELATING TO THE IMPARTING OF INSTRUCTION ON THE UPANISAD-S

Out of the various Upanisad-s, the essential part, consisting of the One Hundred and Eight, by the study of which even once, is accomplished the cutting as- under of the multitudes of sins (accumulated through thousands of births), has been taught by me unto thee, my disciple, O Son of the Wind! This S'astra, (lore), vis., the One Hundred and Eight, which should be preserved as a secret, is, at my command, the means of liberation from bondage of persons, who study it, with or without adequate knowledge. A kingdom can be bestowed, wealth can be bestowed towards the ful- filment of the desire of one, who asks for the same, for the mere asking. But this One Hundred and Eight should not at all be bestowed on all and sundry and should not at any time whatever be bestowed on an atheist, an ingrate, any one addicted to vicious con- duct, or one who has set his face against devotion unto me or one who is deluded in the catacomb of books. inculcating immoral precepts, or one devoid of devo- tion to his Guru. It should, on the other hand, be bestowed, after thorough investigation, O Maruti ! on a truly devoted disciple, who has dutiful sons, is a de- votee of mine, is of righteous conduct, is descended!

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of noble ancestors, and is possessed of a keen intellect. In keeping with the above, whoever may study or listen to this One Hundred and Eight, will without doubt reach me. The same is reiterated by the following Mantra : Once, the (Brahma)-vidya went unto Brahman, (the creator), and spoke to him thus: "I am verily in the position of a treasure of thine. Hence do thou keep me in safe custody. Do thou not, under any circum- stances, give me away unto a detractor, one wanting in rectitude or is depraved. By thy doing so, I shall be possessed of full vigour." After putting thoroughly to test the disciple that seeks instruction from him, as to whether he is really proficient in Vedic lore, whether he is not given to committing faults, is of a clear in- tellect and is leading a life of continence, then alone should the Guru bestow on such disciple this Vidya of Vișņu, (the all-pervading Brahman), firmly established (in the Atman). (44-52)

KHAŅDA II

THE INVOCATION OF PEACE IN RELATION TO THE ONE HUNDRED AND EIGHT UPANISAD-S

Then Maruti asked S'ri Rama-candra thus: "Pray relate unto me separately, the S'anti-mantra in respect of the different Veda-s, Rc, and others." S'ri Rama then said: "My speech has its rest on my mind"- and so on,-this is the S'anti-mantra of the following Ten Upanisad-s, forming part of the Rg-veda : the

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Aitareya, the Kauşītaki-brāhmaņa, the Nāda-bindu, the Atma-prabodha, the Nirvana, the Mudgala, the Akşa-mālikā, the Tri-purā, the Saubhāgya-lakșmī, and the Bahv-rca. (1) "That (which lies beyond) is full "-and so on : this is the Santi-mantra of the following Nineteen Upanisad-s, forming part of the S'ukla-yajur-veda : the Īsavāsya, the Brhad-araņyaka, the Jābala, the Hamsa, the Parama-hamsa, the Subala, the Mantrika, the Nir-alamba, the Tri-sikhi-brahmaņa, the Maņdala- brāhmaņa, the A-dvaya-tāraka, the Paingala, the Bhik- șuka, the Turīyātītā, the Adhyātma, the Tāra-sāra, the Yajña-valkya, the Sātyāyanī, and the Muktikā. (2) " May (the Brahman of the Upanisad-s) protect us both "-and so on: this is the S'anti-mantra of the following Thrity-two Upanisad-s, forming part of the Krsna-yajur-veda: the Katha-valli, the Taittirī- yaka, the Brahma, the Kaivalya, the S'vetasva-tara, the Garbha, the Narayana, the Amrta-bindu, the Amrta- nāda, the Kalāgni-rudra, the Kșurikā, the Sarva-sāra, the S'uka-rahasya, the Tejo-bindu, the Dhyana-bindu, the Brahma-vidya, the Yoga-tattva, the Daksiņā-mūrti, the Skanda, the Sariraka, the Yoga-sikha, the Ekak- șara, the Akși, the Avadhuta, the Katha-rudra, the Rudra-hrdaya, the Yoga-kuņdalinī, the Pañca-brahma, the Pranagni-hotra, the Varāha, the Kali-samtaraņa, and the Sarasvatī-hrdaya. "May the unseen powers nourish "-and so on : (3)

this is the S'anti-mantra of the following Sixteen Upanisad-s forming part of the Sama-veda: the Kena,

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the Chandogya, the Aruņi, the Maitrayaņī, the Maitreyī, the Vajra-sucika, the Yoga-cudāmaņi, the Vāsu-deva, the Mahat, the Sam-nyasa, the A-vyakta, the Kuņdikā, the Savitrī, the Rudraksa-jabāla, the Dars'ana, and the Jabali. (4) "May we hear with our ears the auspicious truths of the Vedanta "-and so on-this is the S'anti-mantra of the following Thirty-one Upanisad-s of the Atharva- veda: the Pras'na, the Mundaka, the Mandukya, the Atharva-s'iras, the Atharva-s'ikha, the Brhaj-jabāla, the Nr-simha-tāpinī, (Pūrvottara), the Nārada-parivrājaka, the Sita, the S'arabha, the Tri-pad-vibhuti-mahā-nāra- yaņa, the Rama-rahasya, the Rāma-tāpinī, (Purvot- tara), the S'andilya, the Parama-hamsa-parivrājaka, the Anna-purņa, the Surya, the Atma, the Pas'u-pata- brahmaņa, the Para-brahma, the Tri-pura-tapinī, the Devī, the Bhāvanā, the Bhasma-jabāla, the Gaņa-pati, the Maha-vākya, the Gopala-tāpinī, (Purvottara), the Krsna, the Haya-grīva, the Dattatreya, and the Gāruda. . (5)

LIBERATION THROUGH ALONENESS ATTAINABLE FROM THE KNOWLEDGE OF THE UPANISAD-S

Men, who seek after knowledge, well equipped with the four requisite means to be adopted therefor, (viz., discrimination, detachment, plenitude of composure and the like, as well as the desire for liberation), after approaching a Guru, who is sincere, descended of a good family, and well-versed in the Veda-s, who is 47

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faithfully attached to the doctrines of the Upanisad-s, is possessed of noble qualities and does not hold crooked views, who is bent on doing good to all beings and is the ocean of compassion, with complimentary gifts in their hands, in the prescribed manner, and after studying the One Hundred and Eight Upanisad-s, (after ' due initiation by the Guru thereinto), attain perfect knowledge of the peerless Brahman, through constant study, deep reflection and thorough absorption of their import. Simultaneously therewith, the three kinds of Karma-s, accumulated, continuing and prospective, and the triad of bodies, gross, subtle and causal, which are but the offspring of the delusion arising from looking upon them as the Atman, get dissolved, giving rise to that state of fullness, known as Videha-mukti, very much like the ether of the pot attaining fullness, when released from its Upadhi, (the pot), and becoming one with the vast ocean of ether. That alone is liberation of the type of Aloneness, (remaining alone as the Brahman) -- thus. For that reason alone, even the denizens of Brahma-loka, after listening to an exposition of Vedänta from the mouth of Brahman, and the like, attain alone- ness along with him. Hence it has been said, that the liberation, through attaining the state of aloneness with the Brahman, is possible for all, through knowledge (of the Brahman) alone and not through Karma, (aus- terities), nor through the enumeration of the twenty- five Tattva-s, (eternal verities), (leading to the verity of the Purusa as propounded by the Samkhya-system of philosophy), nor through the difficult path of Yoga, nor

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through mere ceremonial worship and the like: thus the Upanişad. (6, 7)

CHAPTER II

EXPOSITION OF THE REAL FORM OF JIVAN-MUKTI AND VIDEHA-MUKTI, THE SANCTION FOR BELIEF IN THEM THE MEANS TO BE EMPLOYED FOR THEIR ATTAINMENT AND THE UTILITY THEREOF

Then Maruti asked S'ri Rama-candra thus : "What pray, is this Jīvan-mukti and what this Videha-mukti ? What is the sanction for belief in them ? How are they successfully accomplished ? Of what use is success in their achievement ? " S'ri Rama replied unto him thus: "The natural functioning of the mind of a person, which may be described as creation, (through its power of action), and enjoyment, (through its power of idea- tion), of pleasure and pain, is verily bondage, assum- ing as it does, the form of misery, (leading to a series of births and deaths). Keeping under control the mind, (which is always prone to be active in relation to the phenomenal world, and directing it inwards to perceive the Atman and be merged in the changeless state of the Atman alone) is Jivan-mukti. By bringing about the destruction of (the three kinds of) Karma, (previously accumulated, continuing and prospective), a nd through them, of the three kinds of bodies, gross,

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subtle, and causal, on which they depend), Videha- mukti is attained, very much like (the vast expanse of ether attained by) the ether of the pot released from its confinement, (with the breaking of the pot), (through the realization of what remains as the residual sub- stratum, after the negation of all phenomenal existence as unreal and due to the ignorance of the real nature of the Atman). The sanction for faith in Jīvan-mukti and Videha-mukti is afforded by the One Hundred and Eight Upanisad-s, (which reveal the knowledge of the Brahman, yielding JIvan-mukti as the intermediate fruit, to be followed later by the state of incorporeal aloneness characteristic of Videha-mukti). Their utility consists in the attainment of eternal bliss, through the removal of misery of all kinds resulting from the per- formance of Karma. That is rendered possible only through manly effort. Even as one attains a son through the performance of Putra-kamesti, (sacrifice performed for the gratification of the desire for a son), wealth through carrying on trade and the like and Svarga, (heaven), through Jyotistoma, even so, through Samādhi, (ecstatic absorption, in the perception of the Brah- man), attainable from the deep study of the Vedanta and the like means, that are within the range of human effort, there is the attainment of Jivan-mukti and the like fruit. (The attainment, as the fruit, of that peerless, non-determinate Brahman, which transcends all pheno- mena, known and unknown, the remaining as which residual substratum alone, after the rejection in toto of all phenomena, known and unknown, as unreal,

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constitutes Videha-mukti, the final fruit of all seekers after liberation), the attainment of that is possible only through the obliteration of all Vasana-s. (1/1)

THE DUTY OF MAN IN RELATION TO VASANĀ-S CONDUCIVE TO HUMAN WELL-BEING AND MISERY

Here occur the following verses: Human effort is of two kinds: that which runs counter to S'astraic in- junctions and that which is in accord with the injunc- tions of the S'astra-s. Of these, what runs counter to the S'astra-s leads to misery, while what is in accord with the S'astra-s leads to the highest state of the Atman. Perception of the real form of the Atman is not generated by Loka-vāsanā, (trying to win the plaudits of public opinion), nor by S'astra-vāsanā, (pride begotten of conforming to S'astraic injunctions due to proficiency in the S'astra-s), nor by Deha-vāsanā (con- cern for the acquisition of bodily grace and comfort arising from the misconception that the body is the Atman). The multitude of Vasana-s is of a two-fold character : what is conducive to well-being and what is conducive to misery. Of these, shouldst thou be guided by the pure kinds of Vasana-s, thou shalt, by degrees, attain through them the exalted state of mine, by adopting the course laid down therefor. If, on the other hand, wicked intentions land thee into trouble, that is due to the influence of thy accumulated previous Karma. That should be conquered, O Monkey- chieftain ! through manly effort by thee. The stream

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of Vasana-s, (innate proclivity of the mind), flowing through the channels of virtue and vice, should, through manly effort, be directed through the channel of righteousness. One should turn (the proclivity of the mind) tending towards vice, only in the direction of righteousness alone. Turned away from vice, it tends. towards the other direction of righteousness alone .. One should fondle the mind of the form of a child with considerable effort. When, in virtue of thy effort, that reaches a state wherein only righteous Vasana-s spring up, know then that thy effort has borne fruit, O Vanquisher of foes ! Do thou cultivate Vasana of the righteous type alone; even though, in the matter of the cultivation of Vasana-s, there may be doubt as to. whether the resultant Vasana is of the righteous type or otherwise, no harm will result therefrom, O Son of Marut! (1-9).

SIMULTANEITY DESIRABLE IN THE OBLITERATION OF VASANĀ-S, DESTRUCTION OF WORLDLY KNOWLEDGE AND THE MIND

O thou of mighty intellect! the destruction of Vasana-s and the obliteration of worldly knowledge and the mind, when practised simultaneously for a long time, are considered as bestowing the fruit (of the per- ception of the Brahman). As long as these three are not practised simultaneously, so long the attainment of the state of the Brahman does not take place, even after the lapse of a hundred years. Even if these are

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practised one at a time for a long time, it will not be enough, as they do not prove fruitful, very much like Mantra-s, (mystic formulas), when split and muttered part by part, though for a long time. Through the practising together of these three for a long time, the fast knots of the heart, (doubts), give way without doubt, even as the fine threads of the lotus-stalk would, when the stalk is cut off. The false Vasana-s of worldly existence, practised through hundreds of incarnations, would by no means be destroyed wheresoever, without recourse to Yoga, sustained through continuous practice for a long time. Hence, O good Sir ! keeping off at a distance the desire for enjoyment, through manly and discriminative effort, have recourse to the simultaneous and sustained practice of the three together, (leading to the knowledge, that the mind attached to Vasana, apart from the exclusive perception of the Brahman, does not exist), and thereby attain the state of the peerless, non- differentiated Brahman. (10-15)

THE PROCEDURE TO BE ADOPTED FOR THE DESTRUCTION OF VASANA AND THE UTILITY THEREOF

Therefore, wise men know the mind attached to Vasana as subject to bondage. When completely rid of Vasana, it is said to be liberated. Do thou attain at once, O great chief of the Monkeys! the state of mind devoid of Vasana-s. From the thorough realiza- tion of the truth, (that apart from the Brahman there

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is nought), Vasana gets dissolved. With the dissolution of Vasana, the mind attains final repose, like the oil-less lamp. He, who, after giving up all Vasana-s, and devoid of all distractions, stands firmly established in me, who am of the form of absolute sentience, he is no other than I, who am of the character of existence, sentience and bliss. Whether he has attained the rhythmic state of Samadhi and discharged all the duties enjoined on him and performed all austere observances prescribed for one in his stage in life or not, that person, endowed with an excellent frame and with all his heart's desires fully attained, is liberated alone. For him, whose mind is rid of Vasana, the attainment of the highest state is not through actionlessness resulting from renunciation; the attainment of the exalted state of the Brahman is not through the performance of sacrificial rituals, nor through the remaining in the equipoised state of Samädhi, nor through the muttering of Mantra-s. Apart from silence, assumed along with a mind devoid of Vasana, there is no more exalted state for anyone. Even though the mind of a knower of the Brahman is rid of Vasana, the organs of per- ception, such as the eye, are prone to function of their own accord among their respective objects of pleasure in the phenomenal world outside, all due to the influ- ence of Vasana alone. Even as the eye, when cast at random on objects of vision brought within its range, develops no attachment thereto, even so the man of fortitude should behave in all his dealings with the world about him. (16-23)

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THE PROCEDURE TO BE ADOPTED FOR THE OBLI- TERATION OF THE MIND AND THE FRUIT THEREOF

O Maruti ! Sages know Vasana to be that which comprises within its range all objects generated by the creative faculty of the mind or others of a kindred character, in the attainment or avoidance of which the mind revels. The extremely fickle mind, which is the cause of birth, dotage and death, is generated from the exclusive desire for objects excessively indulged in. Due to the influence of Vasana, there is the throbbing of the Prana (vital energy). From the throbbing of the Prana is generated Vasana. The two together form the seed of the.mind. Hence, the order of precedence of these two and the mind, as of the seed and the sprout, is unascertainable. For the tree of the mind there are two seeds, the throbbing of the Praņa and Vasana. When either of the two is des- troyed, both of them at once perish together. From the firmly-rooted conviction, " I am the Brahman of the form, which is by no means attached to things apart from itself," from the avoidance of the concep- tion of the reality of worldly existence, (which is apart from oné's own Atman), from the dawning of the know- ledge of the perishable character of the body and, through that, of ignorance and its concomitants, Vasana would cease to prevail. With the complete abandon- ment of Vasana, the mind attains the state of non- mindedness (of the Brahman). When the mind ceases to ideate for ever, due to the non-prevalence of Vasana, 48

378 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

then arises the state of non-mindedness, which bestows the highest state of tranquillity (of the Brahman). As long as thou hast not cultivated thy mind in this direc- tion and doest not know of such a state, so long do thou conduct thyself in the manner determined by thy Guru and the sacred books. When, through such means as the wearing off of impurities, when they become ripe, thou.attainest the knowledge of the Brah- man that is verily the peerless Atman, then, even though the stream of Vasana of this character is condu- cive to your well-being, it should, by all means, be abandoned by thee, (with thy attachment to worldly existence completely burnt up, and) with all thy anguish completely allayed. (24-31)

THE TWO KINDS OF DESTRUCTION OF THE MIND: WITH FORM AND WITHOUT FORM

The destruction of the mind is of a two-fold char- acter : with form and without form. The variety with form is what is seen in Jivan-mukti and the formless variety occurs in Videha-mukti. Do thou eagerly listen to (what I say about) the dissolution of the mind in the hallowed (Brahman). When what is known as the destruction of the mind should ever occur in thee, then, in conjunction with friendliness and other good qualities, the mind gets tranquillized without doubt. That mind of the Jivan-mukta, which is incapable of birth anymore, is (the variety known as) the destruction of the mind with form, occurring in a Jivan-mukta.

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The formless variety of the obliterated mind obtains in the state of Videha-mukti. The mind forms the root of the tree of worldly existence, which has thousands of sprouts and branches and its characteristic buds and fruits. The mind, I consider, is ideation alone. By tranquillizing ideation, do thou dry it up at once, in such a way, that the tree of worldly existence would wither up in consequence. (32-37)

EXPEDIENT DEVISED FOR THE CURBING OF THE MIND

There is only one expedient that could be employ- ed for the curbing of one's own mind. The well-being of the mind lies in its destruction. The destruction of the mind is the highest prosperity one could attain. The mind of the knower meets with destruction, while the mind of the ignorant man is the chain that binds him. So long as the mind is not conquered by one having recourse to the confirmed practice of meditating on the one real existence, so long will Vasanā-s con- tinue to gallop in his heart, like goblins in their midnight-revels. The Vasana-s, (latent desires), for enjoyment, of one, who has quelled the pride of his mind and vanquished his foes of the organs of percep- tion and action, wither away like lotus-ponds in the depth of winter. Pressing one hand against the other, gnashing one set of teeth against the other and encom- passing one set of limbs with another, one should at first vanquish his mind with all possible effort. By

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sitting and sitting in a secluded spot and contemplat- ing and contemplating again and again, it is not possible to vanquish the mind without recourse to skillful devices, which could by no means miscarry. Even as a rogue-elephant would be difficult of approach without a goad, even so the acquisition of the science relating to the Atman and seeking comradeship with the righteous would be difficult without suitable plans of conduct. In the matter of the conquest of the mind, the giving up of Vasana and the control of the flow of the vital air, are indeed the two efficient devices to be employed. Those, who control their minds by having recourse to violent methods, while the devices detailed . . above are available and could with advantage be employed, verily grope in the darkness of ignorance, giving up the torch of knowledge. Those deluded fools, who endeavour to conquer the mind by violent means, are verily engaged in binding the king of elephants while it is in rut, with the flimsy threads of the lotus-stalk. (38-47)

CONCENTRATION, THE MEANS TO BE EMPLOYED FOR MIND-CONTROL

There are two seeds for the tree of the mind, propping up its extensive branches of the form of its functionings. One is the flow of vital breath, while the other is firmly holding on to the conception of the real form of the Brahman. The perception in the direction of the all-pervading Brahman, is disturbed

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by the flow of vital breath. For the reason that the perception of the Brahman is said to be generated through the application of the one-pointed mind, Dhyana, (concentration), which is the means to be em- ployed for its acquisition, as prescribed in the sacred books, is expounded hereunder. After causing all the functionings of the mind to meet with their dissolution,. in the order reverse to the order of their generation, con- centrate thy mind on what remains as sentience alone and on the bliss of that sentience as well. (48-50)

ACCOMPLISHMENT OF SAMADHI THROUGH THE PRACTICE OF NATURAL KUMBHAKA

When the Apana vital air has set in the ether of the heart, (chest), and as long as the Prana vital air has not risen therein, so long the resultant breath is known as Kumbhaka, (holding of breath), experi- enced by Yogin-s. When the Prana vital air has. set outside the body, so long as the Apana vital air has not risen upwards, the resultant balanced state of fullness of breath so long, wise men know that, as the Kumbhaka established outside the body. The ecstasy of the ideation of the mind (of the form of the Brahman), bereft of the surging up of individuality, and arising out of the abundant practice of Dhyana, is what is known as Samprajñata-samadhi, (trance attended with consciousness). That state of the mind,. with all its functionings thoroughly abated, which is capable of bestowing the height of bliss of the

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Paramātman, is what is known as A-samprajñāta- samadhi, (trance unattended with consciousness), so much beloved by the Yogin-s. This Samadhi, which is no other than the Brahman devoid of mani- festation, devoid of ideation, devoid of the state of discrimination, which is exclusively of the character of pure sentience, is highly adored by the sages. This variety of Samädhi, which reveals the highest state of existence, (viz., the Brahman), is full to its highest stature, is full to its lowest bottom, is full all through the middle, between the two extremities, is of an aus- picious character and has verily derived the sanction of the Veda-s. (51-56)

MAYA CONCEALING THE REAL FORM OF THE BRAHMAN IS GENERIC WITH VASANĀ

The grasping, (perception), of an object with a fixed idea, without due investigation into its antece- dents and consequents, (without the knowledge that it was apart from the Brahman before and will continue to be so ever after), is what is known as Vasana. The knower becomes at once that alone, which he conceives himself to be with intense im- petuosity, devoid of all other Vasana-s, O Monkey- chieftain! If, after having lost self-control through the influence of Vasana, one becomes deluded and looks upon anything (apart from the Brahman), with the misconception, "This alone is the real thing, {the Brahman)," he assumes the like form (imposed by

THE MUKTIKOPANIŞAD 383

the Vasana). But the real thing, (the Brahman), does not give up its (non-differentiated) real form, merely because of the diversity caused by the impact of the Vasana of the seer. A person, whose vision is blurred through the influence of Vasana, looks at all things (apart from the Brahman), full of delusion, due to the influence of intoxication as it were. (57-60)

PURE AND IMPURE VASANA-S, THE CAUSES OF BONDAGE AND LIBERATION

Vasana is said to be of a two-fold character : pure and impure. The impure variety is the cause of one's being born again and again, while the pure variety is destructive of such births. Impure Vasana is charac- terized by wise men as the palpable embodiment of .ignorance, as capable of generating the palpable surging of individuality and as productive of frequent incarna- tions. Will the state of remaining as parched seeds, after giving up (impure Vasana-s), the sprout of re- incarnations, due to the influence of ruminating on the expositions, worn out thread-bare, of the innumerable S'astra-s, (Itihasa-s, Purana-s and the like), will such a state be of no avail? The inward light, O Maruti ! should be sought for with great effort. He, who remains established in the Brahman of the form of his own Atman, after giving up all perception and the negation of perception, O leader of the most exalted knowers of the Brahman ! he alone is the real knower of the Brah- man. He, who, after studying the four Veda-s and all the Sastra-s many times over, is not repelled by things

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apart from the Brahman, cannot realize the truth of the Brahman and is very much in the position of the ladle that cannot relish the taste of the food it serves, though saturated with it. For him, who would not develop an aversion for this body of his, stinking with filth, what other inducement for detachment could be prescribed for his benefit? The body is extermely impure, while the Atman embodied therein is intensely flawless. Knowing the vast difference between the two, (the body and the Atman), who is to prescribe the standard of purity ? One, who is subject to bondage, is verily bound by Vasana. Liberation is the destruction of Vasana. After giving up all Vasana-s, do thou give up the seeking after liberation as well. Getting rid of the Vasana-s of the mind to begin with, and later the Vasana-s relating to the objects of sensual pleasure, do thou indulge in the pure Vasana-s, known as friendliness and others. Giving up indulgence in them as well, later on, though tolerant towards them, do thou have all thy inward cravings completely tranquillized within, at- tached exclusively to the Vasana of the sentience of the Brahman alone. Giving up even that Vasana along with thy mind and intellect, O Maruti ! do thou become firmly fixed and stabilized in me, with what remains of thee. (61-71)

ATTAINMENT OF THE PARAMATMAN, PRECEDED BY THE GIVING UP OF ALL VASANĀ-S

O son of Pavana! do thou attain this form of mine, hereinafter described : "What is soundless,

THE MUKTIKOPANIŞAD 385.

non-tangible, formless, wasteless and tasteless, which is ever devoid of smell, which has neither name, nor clan, which is eternal and destructive of all misery; which is perceptible with and non-differentiated from the real form of the Atman, which is like ether, which tran- scends every thing apart from it, which manifests itself as the absolute one, having no origin and remaining as the one imperishable substratum, which is smearless, which is immanent in all and non-dual, that alone am I, the all, the liberated, Om!"-"I am the pure vision characterized by no change. There is no object of sensual pleasure that is mine own and wherein I indulge. I am abundance completely full, fore and aft, above and below, and on all sides round."-Do thou conceive of thyself in this manner. "I am incapable of incarnating, I am devoid of death, I am devoid of dotage like-wise and am immortal. I am self-manifest, immanent in all and imperishable. I have no original cause. I stand transcending all effects. I am flawless. I am ever content."-Do thou conceive of thyself in this manner. Abandon- ing the state of a Jivan-mukta, when the body has served its full tenure, the knower enters on the stage of Videha-mukti, even as the wind reaches the state of motionlessness. This is also reiterated by the following Mantra : (What remains as the absolute in- finite existence, full-blown, self-manifest sentience and unsurpassed bliss), that is the state of remaining as the all-pervading Visnu, (the Brahman alone), shorn of the difference between the pervader and what it pervades. 49

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Sages always visualize that state of Visnu, which is most exalted, actually as the Paramatman. These Vipra-s, (most exalted knowers of the Brahman), with all their passions cast away and all their inner senses alert, expound most clearly that most exalted state of Vișnu unto ignorant folk like us. Om! (the self-same state of Visnu is the Pranava, Om! the Turya-turya signified by it). That alone is the truth, (every other state commencing from the Jagrat-jagrat and ending with the Anujñaika-rasavikalpa, apart from the Turya- turya, being but passing phases) .- Thus the Upanișad.

THE MUDGALOPANIȘAD

[This Upanisad, which is the Fifty-seventh among the 108 Upanisad-s and forms part of the Rg-veda, after giving a synopsis of the Purusa-stkta and ex- plaining its import, deals with the attainment of the Mahā-purușa revealed by it.]

KHAŅDA I

SYNOPSIS OF THE HYMN IN PRAISE OF THE PURUŞA

We shall presently explain the mode of determin- ing the import of the Purusa-sukta, (hymn in praise of the Parama-purusa). The import of the Purusa- sūkta is briefly given out in the Puruga-samhita. In the Mantra, "Sahasra-s'īrsa," and so on, the word " Sahasra," denotes the endless (Purusa, the Brahman). Similarly, the word, "Dasangulam," in the Mantra implies an infinite number of Yojana-s, (units measuring nine miles). By the first (Mantra) of this (Sūkta) is conveyed the idea of the pervasion of Visnu in point of space. By its second (Mantra) is expressed the idea of the pervasion of Visnu in point of time.

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By the third (Mantra) is indicated the liberation- bestowing character of Visnu. By the Mantra, " Etavan," and so on, is indicated the power of Hari. By the same Mantra is implied the division into four parts (of the Purusa). By the Mantra, "Tri-pad," . and so on, is indicated the power of A-niruddha. By the Mantra, "Tasmad Virad," and so on, is made manifest the origin of the Prakrti and the Purusa from Hari's Pada-narayana. By the Mantra, "Yat-puru- șena," and so on, is indicated the great sacrifice of creation. By the Mantra, "Saptasyasan Paridhayah," and so on, are indicated the twigs serving the purpose of sacred fuel. By the Mantra, "Tam. yajñam," and so on, is indicated the great sacrifice of creation. By the same Mantra is implied liberation as well. By the Mantra, "Tasmad," and so on, the creation of the world is spoken of. By the two Mantra-s beginning with, "Vedaham," and so on, the power of Hari is indicated. By the Mantra, "Yajñena," and so on, is implied the withdrawal from creation and from liberation (of the Purusa). He, who knows thus, is emancipated and becomes the Brahman alone.

KHAŅDA II

THE IMPARTING OF THE KNOWLEDGE OF THE PROFOUNDEST SECRET

Then, Vasu-deva, (the Paramatman), having im- parted unto Indra the knowledge of the real nature

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of the Brahman, (the omnipotent Overlord), so well portrayed in the Purusa-sukta, in the manner in which it is expounded in detail, in the Mudgalopanisad, again imparted what is the profoundest secret unto Indra, who was making obeisance unto him, with a view to study it more minutely, through the two Khanda-s, (sections), of the Purusa-sūkta. (1)

THE MAHA-PURUSA ASSUMING A FORM OF HIS OWN

There are said to be two sections (relating to this subject in the Purusa-sukta). He, who is described therein, that Purusa, after giving up what is beyond the ambit of names, forms and perceptions and what is difficult of comprehension by worldly-minded, ignorant men and becoming desirous of ameliorating the lot of the Deva-s, (celestials) and others experiencing the fatigue (involved in keeping their minds intensely absorb- ed in the perception of the non-distinct form of the non- differentiated Brahman), assumed an auspicious form, resplendant with limbs of a thousand digits each, and capable of bestowing liberation at the very perception of it. Pervading the entire Universe composed of the terrestrial and other worlds with his abundant form, the Purusa stood overlapping them all, at a distance of an infinite number of Yojana-s (and immanent in all the myriads upon myriads of microcosms and macrocosms), (dispelling the internal as well as the external darkness pervading all through). Narāyaņa, the Purușa, became of his own accord, the past, the present and the future

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in point of duration. He, the reputed Purusa, then became of his own accord the bestower of liberation to all beings, (assuming the form of their Parama-guru). He is also greater than all that is great, (such as the Viraj and others). None other is greater than he. (2, 3)

THE QUADRUPLICATION OF THE MAHĀ-PURUSA

The Maha-purușa, after quadrupling himself (and becoming divided into the Vis'va, the Viraj, the Otr and the Turya), remained in.his own excellence, with the non-differentiated three-quarters of his form, in the vast expanse of ether. Through the remaining fourth part, the A-niruddha-narayana, the Vis'va-s, (worlds), came to be. (4)

INITIATION OF CATUR-MUKHA INTO THE PER- FORMANCE OF THE SACRIFICE OF THE CREATION

The Pada-nārayana, (the remaining quarter of Nārāyaņa), generated the Prakrti, (the four-faced Brahman), for creating the phenomenal world. That (Prakti), with its body fully deluded by A-vidya, the veil of the Atman, did not know the work of creation. Then A-niruddha-narayaņa taught (the Prakrti), the Vidya relating to the work of creation (thus) : " O Brahman ! by conceiving the organs of perception and action as the sacrificial priests, conceiving the body as of the form of a treasure-chest, possessed of joints firmly

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holding together as the sacrificial offering, conceiving me as the sacrificial fire consuming the oblations offered, conceiving the spring season as the sacrificial offering, conceiving the summer season as the sacred fuel, conceiving the autumn as the six kinds of savoury food, having in this manner offered oblations unto the fire, and touched thy limbs simultaneously therewith, by so doing thy body will verily attain adamantine hardness and adaptibility to the work of creation. Then, from thy work, the Jiva-s of all beings, such as cows and the like, will come into existence. Then will come into being the phenomenal world, composed of the various orders of creation, animate and inani- mate". (Having thus brought the world into existence, the Paramatman enters it). From the (narration of the) conjunction of the Jiva with the Paramatman, it should be inferred that the mode of attainment of liberation (by the Jiva) has also been described herein. He who knows this Vidya of the great sacrifice of creation, attains the knowledge of the mode of libera- tion, as well as the full span of life. (5-7)

KHAŅŅA III

THE ONENESS IN REALITY OF THE MAHĀ-PURUSA, SEEN BY SEEKERS IN VARIOUS ASPECTS

The one radiant Parama-puruga, though really devoid of differentiation and peerless, is resorted to in diverse forms by seekers, due to the diversity in the stage of development of their minds, so much so,

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that the originless Paramatman is subjected to births of diverse forms. The Adhvaryu-s, (sacrificial priests), adore 'him, (who has attained the state of A-niruddha- narayana), as Agni of the triple form. The adherents of the Yajur-veda, by looking upon him as the Yajur- veda, combine in him all this phenomenal world of beings. The Chando-ga-s adore him as the Sama-veda, in the attitude that in him all the Saman-s have their mainstay. Serpents look upon him as their venom. Snake-charmers look upon him as the snake. The celestials look upon him as their food, vis., nectar. Men look upon him as wealth. Asura-s look upon him as Maya. Pitr-s, (the manes of the departed), look upon him as Svadha. Worshippers of various deities look upon him as their respective deities. Gandharva-s look upon him as beauty. Apsaras-s look upon him as fragrance. In whichever form one worships him, the worshipper becomes that alone. For this reason the . more exalted knower of the Brahman should always assume the attitude, "I am the Para-brahman of the form of the Purusa ". By doing so, he becomes of the same form, he, who knows thus. (1-3)

KHAŅDA IV

THE ATTAINMENT OF THE STATE OF THE JIVA EVEN BY THE BRAHMAN THROUGH THE INFLUENCE OF THE THREE TORMENTS

That Brahman, (attained through the knowledge of the real form of the Maha-purusa), is beyond the

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range of the three kinds of Tapa-s, (torments), is released from the six vestures, is devoid of the six infirmities, lies beyond the five sheaths, is devoid of the six kinds of changing states and is distinctly apart from all such things. The three kinds of torments are : those that afflict one, through the body, such as diseases of the head and other parts of the body, those afflictions that have their origin from other beings, such as rob- bers, wild beasts and the like, and those afflictions that are of a providential nature, (caused through the influence of the deities presiding over the inner and the outer senses), such as storms, earthquakes and the like, (as also changes affecting the three triads, viz.,) the doer, doing and what is done, the knower, knowing and what is known, and the enjoyer, enjoying, and what is enjoyed. The six vestures cover- ing the body are the integument, flesh, blood, bone, tendon and marrow. The six internal foes are lust, anger, covetousness, delusion, infatuation and spite. The five sheaths are what are made of food, vital air, the mind, knowledge of the phenomenal world and the bliss (of the Atman). The six kinds of changing states are, being, birth, growing, adolescence, decay and death. The six infirmities are, hunger, thirst, sorrow, delusion, dotage and death. Race, clan, community, class (by birth), stages (in life), and forms (of complexion), these are the six that cause delusion to the mind. When affected by these and not otherwise, does the Brahman attain the state of the Jīva. (1-9) 50

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FRUIT ATTAINABLE THROUGH THE STUDY OF THIS UPANIŞAD

He who studies this Upanisad daily, becomes hallowed by fire; he becomes hallowed by air; he becomes hallowed by the sun; he becomes immune from disease; he becomes a rich man; he is blessed with a full complement of sons and grand sons and the like; he becomes a knower of the Brahman also; he has his most heinous sins washed off; he is purified from the sin of addiction to spirituous liquor; he is purified from the sin of intercourse with a prohibited woman ; he is purified from the sin of intercourse with his mother; he is purified from the sin of intercourse with his daughter and his daughter-in-law; he is puri- fied from the sin of stealing gold ; he is purified from the sin of having forgotten the Veda-s once studied by him ; he is purified from the sin of abstinence from rendering service to his Guru; he is purified from the sin of offi- ciating at the sacrifice performed by one not privileged to do so; he is purified from the sin of partaking of prohibited food; he is purified from the sin of having received highly objectionable gifts, (such as Tula-purusa, Kala-mrtyu-mahișa and the like); he is purified from the sin of having intercourse with another's wife; he ceases to be tormented by lust, anger, covetousness, delusion, spite and the like; he is released from all his sins. He becomes the Maha-purusa, even in the pre- sent incarnation, through his knowledge of the non- differentiated Brahman. (10)

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SACRED INJUNCTION RELATING TO THE IMPARTING OF INSTRUCTION REGARDING THE IMPORT OF THE PURUŞA-SŪKTA

Hence, the import of the Purusa-sukta, which is a pro- found secret to be carefully guarded against disclosure to a king, to be kept away even from arcelestial being, nay, which is more profound than the profoundest secret, should not be imparted unto any one ineligible to receive it, should not be imparted unto any one who has not studi- ed under a Guru, nor to any one ineligible to perform a sacrifice, nor to any one who is not exclusively devoted to Visnu, nor to any one who is not a Yogin, nor to a garrul- ous man, nor to one who talks unpleasant things, nor to one who does not know the reckoning of a calendar, nor to one who is discontented, nor to one who has not complet- ed his study of the Veda-s. Possessed of the knowledge of the Brahman, having chosen a clean spot, on an auspicious asterism, after making his Prāņāyama and meditating on the Maha-purusa, the Guru should impart the import of the Purusa-sukta, muttering it in the (right) ear of the pupil, who has approached him in the right manner. He should not be prolix in his utterance, as, in that case, his utterance might pall on (on his pupil's ears). He should impart instruction, uttering in his pupil's ears as many times (as would be required for firmly fixing in the mind of the pupil the import of the Maha-vakya, " I am the Brahman"). The pupil that is taught in this manner, as . well as the preceptor who teaches so, becomes the Maha- purușa, even in thisincarnation. Thus the Upanișad. (11).

THE MAITRĀYAŅY-UPANIȘAD

[This Upanisad, which is the twenty-fourth among the 108 Upanisad-s and forms part of the Sama-veda, is in the form of a discourse between king Brhad- ratha and Sage S'akayanya, dealing with austerity, detachment, devotion and other qualities leading to the attainment of the knowledge of the Brahman.]

PRAPĀȚHAKA I

SEEKING AFTER THE KNOWLEDGE OF THE ATMAN BY ONE DETACHED FROM WORLDLY EXISTENCE

The king of the name of Brhad-ratha, having installed his eldest son in his kingdom, resorted to the forest, considering this body to be mortal (and tran- sient) and with a detached frame of mind. There, engaged in severe penance, he stood with his arms uplifted, intently looking at the Sun. Then, after the lapse of a thousand years, a certain Vala-khilya Sage, the lord S'akayanya, (the son of S'akayana), who had realized the Atman (through the denial of every thing

THE MAITRĀYAŅY-UPANIȘAD 397

apart from the Atman), reached the vicinity of Brhad- ratha, burning, as it were, the ignorance of the king completely with his radiance resembling smokeless fire. The sage addressed the king thus: "Do thou rise. Do thou rise (out of thy penance) and choose the object of thy desire." Prostrating himself before the sage, the king said, "O Lord! I am no knower of the Atman, while thou art the knower of the Truth (of the Brahman). We shall, therefore, listen to thy exposition of that truth. Do thou, explain to us the truth of the Atman." The sage replied, "Do thou not ask me about this matter, which cannot, in the first place, be interrogated upon. O Aiksvāka! do thou choose as a boon any other desire of thy heart, even if it should be one difficult of attainment by thee." Prostrating himself at the feet of Sakāyanya, the king spoke in the following Gatha, (verse). (1)

THE GATHA IN DISPARAGEMENT OF WORLDLY EXISTENCE

Of what use, O Lord! are desires indulged in for gratification, in this putrid and worthless body, which is a conglomerate mass of bone, integument, tendon, marrow, flesh, semen, blood, mucus, tear, rheum of the eye, faeces, urine, wind, bile, and phlegm. Of what use are desires indulged in for gratification in this body, which is afflicted with lust, anger, greed, delusion, fear, sorrow, spite, grief at the separation of the dear ones and at the occurrence of a calamity, thirst, hunger,

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dotage, death, disease, anguish and the like. We see all this, (whatever is mortal or capable of being eaten), is verily perishable, as for example, these flies, gnats, and other lower orders of beings, perish like the grass in a short while, having come into existence only to die. What of these? (Let these pass, again, into obscurity). Others, great archers, emperors, and kings, such as Su-dyumna, Bhūri-dyumna, Indra- dyumna, Kuvalayās'va, Yauvanās'va, Vadhriyās'va, As'va-pati, S'as'a-bindu, Haris-candra, Ambarīșa, An- anūkta, Svayāti, Yayāti, Anaraņya, and Ukșa-sena {of the solar race), Marutta, Bharata, and others (of the lunar race), after giving up their immense wealth and power, have departed from this world on to the world yonder, the entire host of their relations looking helplessly on. Then, let these also pass, as serving no useful purpose. Yet others there are, such as the Gandharva-s, the Asura-s, the Yakşa-s, the Rakșasa-s, the Bhuta-hordes, the Pisaca-s, the Uraga-s, and the Graha-s, whose dissoultion we see (or hear of). While such is the case, of what avail are desires indulged in for gratification in this body? Of what use are yet other desires (such as, for the wealth of the immensely wealthy guardians of the quarters) ? Of a like nature are occurrences, such as the drying up of vast oceans, (of which we hear as taking place during periodical Pralaya-s of the world), the bodily sub-mergence of huge mountains, the movement of the Pole-star from its fixed position and its consequent aberration, sub- mergence of trees as well as lands en masse (beneath

THE MAITRĀYAŅY-UPANIȘAD 399

the surface of oceans), and the falling off of celestials from their high places in the heavens. In this cycle of existence, wherein (the knower of the Brahman, who knows, through the wide range of his knowledge reach- ing as far as the Brahma-loka, the real nature of the Brahman) in the attitude, " I am that (Brahman)," of what use are desires indulged in for gratification to one, who, by being addicted to them, is seen to revert unto this existence over and over again ? O Lord! I am verily like the frog in a reservoir of water of the form of a well. Do thou deign to reclaim me, who am really disgusted with all this. Thou alone art the final resort for us, (for me and men of my type), that have fallen into this miserable worldly existence. (2-7)

PRAPĀȚHAKA II

IMPARTING INSTRUCTION ABOUT THE PARA- AND THE APARA-BRAHMAN UNTO ONE, WHO IS DISGUSTED WITH WORLDLY EXISTENCE

Then, the lord S'akayanya, being immensely pleased (with the intense detachment of king Brhad- ratha, replied unto him thus: "O great king Brhad- ratha, the crest of the flag of the race of Iksvaku-s! Thou art well-known as a knower of the Atman, as one who has discharged his duties and as the worthy son of a noble father, king Marut, by name. As for

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the Atman, (that thou desirest to be enlightened on), which glorious Lord should be described unto thee (as the Atman) ?" So asked he of the king and con- tinued thus: "That (glorious entity, the Paramatman), which, remaining in the innermost recess of the heart and impeded by what is extraneous, rises up greatly disturbed and at the same time remaining quite at ease, dispels the darkness (of ignorance) investing it, (even as the sun, shining in all its glory from within and obstructed in its onward course by the world out- side, rises up in his chariot for careering across the heavens, and getting tired of his perpetual journey in his capacity as the indicator of time and at the same time engaging himself untiringly in the task of dispelling the darkness, which characterizes the night), that is the Atman, (that forms one type of the Brahman). Again that glorious (non-differentiated entity, the other type of the Brahman), (the Kūta-sthatman), (that remains tranquillized, on the cessation from functioning of the mind and the organs of perception and action, which are but its creatures), which, after rising upwards (through the Brahma-nadi in the crest), out of this body, reaching [through Arcis, (radiance) and the like paths, the Viraja and being purified at its sight, getting access to] the proximity of the transcendent radiance (of the Brahman, from such close proximity), merges with the form of the Brahman, that is identical with the Atman;" so said he, " This transcendent radiance alone is the immortal, this alone is the fearless, this alone is the Brahman." (2)

THE MAITRĀYAŅY-UPANIȘAD 401

THE ATMAN, THE SUPREME CONTROLLER OF THE BODY

Then, (after thus expounding the nature of the Brahman, the Sage S'akayanya said unto the king thus): "This lore of the Brahman, this lore of all the Upanișad-s, O king! was expounded unto us, (the Vala- khilya-s, known for their perpetual celibacy), by the lord Maitreya. I shall presently relate that unto thee." The reputed sages, the Vala-khilya-s (of the size of the thumb), who had their sins completely destroyed, (through their austere penance), who were possessed of high spiritual power, (due to the intense heat- energy of the solar disc, wherein they had their move- . ments) and endowed with perpetual celibacy, (due to the powers of action, perception and ideation of their outer and inner senses ever being turned up- wards, through the practice of Yoga), are heard of in the scriptures. They, (the Vala-khilya-s), spoke unto Brahman, (the creator), as follows: "O Lord ! this body is non-sentient like a cart. Yoked with what sentient power does it appear to be sentient ? By which power transcending the senses and the intellect is this great influence of turning what is non-sentient into sentient exercised ? O Lord! pray do thou tell us, who is the installer of this power, through the influence of which, this body is endowed with sentience ?" Whereupon the Lord Brahman made reply unto the Vala-khilya-s as follows : " That reputed entity that is acclaimed by the scriptures as transcending all things, that entity which 51

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is the pure one (transcending all inertia), (it being transparent sentience), the hallowed, (transcending mobility), the void, (bereft of the three Guņa-s), the tran- quillized, (with all illusions abated), rid of the powers of non-sentient action, subject to no higher control than its own, which is endless, (not being subject to limita- tions of space and time), wasteless, immobile, eternal, originless and dependent on its own resources, stands on its own greatness, (by the negation of everything else). It is through this Atman that the body stands esta blished as sentient. It is the same (Atman) that animates this (body)." Whereupon they asked him thus: "How can this body, (which is really non-existent), be animated and infused with sentience in this manner by an impeller of this type, who is devoid of volition ? How can there be such an impeller as this ? Pray do thou explain all about this." The Lord replied unto them thus : (3, 4)

THE ÄTMAN AS THE PURUSA PRESIDING OVER ALL

"The same (Paramatman), that is subtle, ungrasp- able and imperceptible, thatis symbolically represent- ed as the Purusa, (looked upon by the knower as filling all the microcosms and macrocosms, with the Jiva- and the Is'a-tattva-s, though indivisible by himself, after assuming the Turya-state and becoming the all- controller), envelops the body, with a view to enter it as it were, preceded by intelligence, which forms a part of his own nature, (viz., sentience) and endows

THE MAITRĀYAŅY-UPANIȘAD : 403

the body with full sentience, as if rousing one who has fallen asleep, in order to restore him to the state of full cognition, and thus activates the body. This part of (the sentience of) the Atman, this Ksetra-jña, (the conscious principle of the corporeal frame), recognizing the corporeal frame of every being as the sphere of his activity, is sentience alone, having as his indices aspiration, apprehension and application. This alone is the creator of the phenomenal world and the cognizer of the Universe and its real nature. By this primordial cause of sentience alone has this body been endowed with sentience as it were. This (Atman) again is the supreme controller (of the body and the phenomenal world by having recourse to his powers of non-sentient action, knowledge and desire)." Whereupon the sages asked (Brahman) thus: "O Lord! how is it possible for this (Atman) of such (an indivisible) nature to remain in parts?" Unto them Brahman replied thus: (5)

THE ENTRANCE, BY THE ATMAN, INTO ALL CREATED BEINGS, IN THE CHARACTER OF PRAŅA

This (Paramatman), that is verily the Praja-pati, (creator), this alone remained before the creation. This (Paramatman) did not delight in remaining alone and pondered awhile over himself (in the attitude, " Let me become many.") (That omniscient, unfettered entity, out of its own free will, or as if in sport,) created innumerable creatures. The creator saw his

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creatures standing life-less like a log of wood and not recognizing him as their creator and did not delight at such a sight. He then thought unto himself thus : " Let me enter into their bodies with a view to rouse them into life." Then turning himself into what resembled air, he entered the interior of their bodies. He did not enter them as one. He, who is said to be the Prana, the Apana, the Samana, the Udana and the Vyāna (vital airs), having divided himself into (the said) five parts, entered their bodies, with the powers of action, knowledge and desire, in accordance with the nature of each type. (6)

THE REAL FORM OF THE FIVE VITAL AIRS

Then, that vital air, which courses upwards from the nose is the Prana. That, which courses downwards through the nostrils is the Apana. That, which propels the dense fluid-food downwards, so as to reach the Apāna, (alimentary) region and which conveys (and dis- tributes) the rarefied (digested) fluid-food evenly among the several organs and parts of the body is the Samana. That which causes drink and food to be swallowed and vomitted is the Udana. That with which all the (seventy-two thousand) Nadī-s, (vessels, nerves, tubes and their ramifications) are pervaded is the Vyana. (In this manner, through the entry of the power of action, all creatures of the Atman are activated). (7)

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THE REAL FORM OF THE VAISVA-NARA-FIRE

Then, the vital air, known as the Upāms'u, sets on the vital air known as the Antar-yama. Likewise the Antar-yama sets on the Upams'u in its turn. Due to their impact, in the middle of the Nadi reaching up to the ear, there is generated heat, which heat is the Purusa (of the gross body) and which Purusa again is the Vais'va-nara-(fire of the bowels). (The identity of the Purusa of the gross body with the Vais'va-nara- fire) has been related elsewhere, (in another S'ruti, thus :) " This Agni is the (fire, known as) Vais'va-nara. This fire occurs in the interior of the Purusa (of the gross body). By this fire is the food (in the bowels) cooked (and rendered digestible), the food which is eaten. Out of this (fire in the bowels) is produced the sound, which the Purusa hears inwardly, with his ears closed. [As sound is caused by fire, (in accordance with the other S'ruti-s,-"The Prana is of water, the vocal organ is of fire."-"Fire having become the vocal organ, entered the' mouth")-the existence in the bowels, of the Vais'va-nara-fire, is established beyond doubt by the sound heard inwardly.] When the Purusa holding sway over the internal fire, has his exit, (out of the Purușa of the gross body), then he, (the former Purusa), does not hear this inward sound. [From the above is established the identity of the Purusa of the power of action holding sway over the gross body, with the Purusa of the power of sentience, controlling the internal fire right through the period of origin,

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continuance and cessation of the gross body and the internal fire.] (8)

THE PARAMATMAN OF THE CHARACTER OF THE JIVATMAN OF THE GROSS BODY

The Purusa, (the Paramätman), who entered, in this manner, (the interior of the body), after splitting himself into five parts, (viz., the Prana and other vital airs, and attained the form of the Vais'va-nara-fire, for the upkeep of the gross body), (that same Purusa, the Jivatman of the gross body, endowed with the powers of action and sentience), placed in the cavern of the heart, (like treasure in a treasure-house), endowed with the apprehending mind, possessed of the sheath of the vital airs of diverse forms and ever truthful in his volitions, (such volitions proving invariably faithful), is verily the reputed Paramatman. That (Paramatman), standing in the interior of the heart of the Purusa (of the gross body), not having achieved the gratification of his desire, conceived thus-" Let me attain the object of my desire". Then having pierced through these (individual gross bodies), of his own accord, by means of the five rays (emanating from himself and) issuing out of these gross bodies, (the Atman) enjoys the objects of his desire. These reputed rays (of the Ätman) are the organs of perception, (such as the ear and the like), assuming the form of the reins. The organs of action, (such as the vocal organ and the like), form the horses. The gross body alone is the chariot.

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The mind is the charioteer. The illusion created by latent desires is the whip. Lashed with that whip, this body-chariot verily moves round and round, like the potter's wheel turned by the potter. This body, which is non-sentient like a chariot, is activated (and made to appear) as if possessed of sentience, only by this (Atman), with his rays. This (Atman) is therefore the supreme controller of this (Purusa of the gross body). [Thus it follows that the Paramatman remains as the supreme controller in the gross bodies of all beings, with a part of his own playing the role of the Jīvatman, the Purusa of the gross body.] (9)

ATTACHMENT TO WORLDLY EXISTENCE, ONLY APPARENT IN THE PARAMATMAN

This reputed Paramatman, (that enters with a part of himself, in this manner, all bodies of his own creation, comprising the microcosm and the macrocosm) only apparently moves in every one of these bodies, as though subject to the influence of this (body-chariot), as if overpowered by the fruits of actions (meritorious and sinful, of the body) of a white and a dark colour, (leading to prosperity and misery, respectively). This Paramatman, who, because of his indistinctness, subtlety, imperceptibility, incomprehensibility and ab- sence of individuality, is not subject to any Upadhi-s, (distinctive attributes operating as limitations of time, space and substance) and is by himself incapable of actions of any kind, is, however, reduced to the position

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of a doer of actions, (with actions attributed to him out of sheer ignorance). (10)

THE PURE FORM OF THE ATMAN

(Though apparently activating), this Paramatman, that is pure, (being devoid of the flaw of ignorance), profound (because of his fulness), immobile (like a moun- tain), without smear, (such as of sin), undistracted (be- cause of his being devoid of action), non-aspiring (be- cause of the non-existence of things apart from himself), stands as witness, (indifferent to anything that may happen about) and at the same time apparently en- joying the fruits of his own actions and hiding himself behind the veil of the three Guna-s, (rhythm, mobility and inertia and their concomitants, name, form, action, doer and the like), (but really remaining without such a veil), stands (as the Brahman alone), stands (as the Brahman alone). (11)

PRAPĀȚHAKA III

THE REAL FORM OF THE BHUTATMAN, COURSING THROUGH WORLDLY EXISTENCE

Then the Vala-khilya-s said unto Brahman thus : "O Lord! In this manner, thou hast indicated the greatness of the Paramatman as of this nature, viz.,

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directing the course of the world and yet not being attached to it. In that case, is there a Paramātman, other than and differing from the one indicated by thee, who, being overpowered by the fruits of his own actions, (meritorious and sinful), of a white and of a black colour, (leading to prosperity and misery), reaches the wombs of good or bad mothers, as the case may be and thereby attains the superior state of not reincarnating at all again, or the inferior state of coursing through an endless series of reincar- nations and in consequence whirls round and round, being overwhelmed with the two states of existence ? Of the two, which is the real Paramatman, the one transcending worldly existence altogether or the other, who, somehow or other, courses through worldly exist- ence, of the one or the other variety ? " Unto them the Lord replied thus: "Verily there exists another type of Paramatman, differentiated from the Paramatman just now indicated by me and that is known as the Bhutätman, (the Atman of beings), who, being over- powered by the fruits of his own actions, (meritorious and sinful), of a white and of a black colour, (leading to prosperity and misery), reaches the wombs of good and bad mothers, as the case may be, and thereby attains the superior state of not reincarnating at all again or the inferior state of coursing through an endless series of reincarnations and in consequence whirls round and round, being overwhelmed by the two kinds of existence. Another explanation is given of the aforesaid. By the term, "Bhuta", are indicated 52

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the five non-quintuplicated subtile elements. The body is said to be the aggregate of these subtile and gross elements, (the gross body being made up of the first three of the five gross elements, the subtle body of air, and the innermost subtlest body of ether). What is said to be the Atman of the body is said to be the Bhutatman. There is the Atman, (the sentient part) of this body (made of the innermost subtlest ether), resemb- ling a tiny drop (of oil) spread over a Puskara (lake). It is the Purusa (in the innermost ether of the body) that is overpowered by the diverse latent properties derived from Prakrti. On account of such overpowering, he (the Purusa), attains the state of thorough delusion, even as a piece of the clearest crystal becomes tinged, when set on by different colours. Without perceiving the supreme controller of action, (the Kuta-stha), esta- blished in himself as the non-deluded, (non-changing, immanent, innermost Suträtman), being satisfied with the impact of the stream of attributes (of matter), such as rhythm, (mobility and inertia) and their concomitants, (sound, touch, form, taste, and smell) and consequently contaminated and rendered flurried, fickle, greedy, passionate, distracted, and full of individuality, ever affected by regard for persons denoted by the words, such as "I" and "He", and pride of possession of property and power, indicated by the words, "Mine" and "This", and other similar conceptions, (this Purusa of) the Bhutatman binds the bondless, innermost Atman through the Atman, (the mind), (and brings about self- inflicted bondage), even as a fowler would a bird, by

THE MAITRĀYAŅY-UPANIȘAD 411

means of a net, and whirls round and round, over- powered by the fruits of his previous Karma. (1, 2)

OTHER TESTIMONY FOR THE EXISTENCE OF THE BHŪTĀTMAN Then, (what has been said above about the Bhūtät- man) has been said in another place, (in some other Upanișad). This Bhutatman is verily the doer, while he, who causes actions to be done by the organs of the body is the innermost Purusa, (the Antar-yamin), (that resembles the power of attraction immanent in a piece of magnetic iron). Even as a mass of iron, which is made to yield to fire, (by being heated in a furnace), when hammered by the workers, (black-smiths), assumes mani- fold shapes, even so this Bhutatman, when he is made to yield to the innermost Purusa, (the Antar-yamin), and forcibly acted upon by the Guna-s, assumes diverse states. The three Guna-s, (rhythm, mobility and inertia), reacting on (the diverse orders of beings generated from) the four thousand millions of Yoni-s, (wombs), there is verily the possibility of the triplication of (be- ings, animate and inanimate, assuming) diverse forms. (These thousands of millions of beings possessed of) the three properties are prompted by the Purusa, even as the potter's wheel is turned by a potter. Even as, when a mass of iron is being hammered, it is (the iron and) not the fire that is made to yield (and turned to diverse shapes), even so this Purușa, (the Antar-yamin), does not yield (and abide in millions of wombs), merely because he is conjoint with the Bhutatman. (3)

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ANOTHER TESTIMONY FOR THE DIVERSITY OF THE BHŪTĀTMAN

Again, it has been said also elsewhere, (in some other S'ruti), that this body is generated by the inter- course of man and woman alone, and when closely looked into, is verily forsaken by the Atman abiding therein, as being a veritable hell. It has issued out of the urinary passage, is a bundle of bones, is daubed on with flesh and bound with the integument, is well- packed with many impurities, such as faeces, urine, bile, phlegm, marrow, fat, serum and others, ultimately turning out to be a veritable store-house, (filled with the various causes that contribute to bondage, such as, delusion, ignorance and the like). (4)

ANOTHER TESTIMONY FOR THE POSITION THAT THE BHUTATMAN IS ONLY THE GROSS BODY

Again, it has been said also elsewhere, (in some other S'ruti), that this Bhutatman, attended with the following qualities, innate and extraneous, vis., delusion, fear, sor- row, sleep, sloth, vulnerability, dotage, grief, hunger, thirst, niggardliness, anger, scepticism, ignorance, spite, whimsicality, cussedness, attachment to children and other kith and kin, fondness of the company of women, close-fistedness, violence, dalliance, perverted vision, envy, lust, want of fortitude, fickleness, covetousness, hoarding tendency, partiality to friends, coveting after others' women, aversion for objects of pleasure not to

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one's taste, partiality for objects of pleasure which are to one's liking, and other qualities appealing to one's mobility and completely overpowered by them, attains. for that reason diverse forms, attains for that reason diverse forms-Thus. (5)

PRAPĀȚHAKA IV

ABSENCE OF ESCAPE FROM WORLDLY EXISTENCE WITHOUT RECOURSE TO THE PRACTICE OF RIGHTEOUS CONDUCT

1 [Then, (the Väla-khilya-s), that had attained per- petual celibacy, through the control of the organ of speech and other organs of action and perception, as well as the mind and other inner senses, being filled with wonder, approaching (Brahman) at close quarters addressed him thus: "O Lord! Pray do thou impart instruction unto us. Thou art our only resort. There are no others. Who is the guest of this Paramatman, by paying attention to whom, this (Bhutatman) will be merged in this Paramätman, after giving up all atten- tion to this (worldly existence) ?" Thereupon, Brahman replied unto them thus :] " It has been said also else- where, (in some other S'ruti), that the only means of safe- guarding the Bhutatman from having the tortuous course of swirling in worldly existence, is (the acquisition 1 The initial portion of this Prapathaka, within rectangular brackets, occurs 'as an additional passage in two of the collated editions of this Upanisad.

.

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of the knowledge of the truth of the Brahman, culminating in the state of aloneness, attainable through the consummation of the fruits of) righteous conduct previously accumulated, even as the only means of warding off facing the couped-up waters of the tidal bores in estuarial rivers, (which recur at frequent in- tervals), is to resort to the wide expanse of the ocean. Otherwise the frequent recurrence of death (following birth and once again birth following death and so on) can by no means be warded off in the case of the Bhūt- atman. Death does not spare him who is tethered like a cow, with the cords of actions by no means bearing wholesome fruit; him who is devoid of the initiative to act in his own interest, like a caged prisoner; him who is amidst great horrors of various kinds, like one who is in the clutches of Yama in hell ; him who is exult- ing over his wife and children, like one intoxicated with drink; him whose mind is swirling, like one in the grip of his sins; him who is stung by adversity, like one bitten by a big cobra; him who is blind with passion, like one groping in pitch darkness; him who is full of deceit, like a conjuror; him who is full of false perception, like a dreamer; him who is insipid, like the core of a plantain tree; him who changes his guise every moment, like the actor on the stage; and him, who puts on a fanciful mask, like a wall painted with variegated designs. Then what is said to the same effect follows. Objects of sensual pleasure, such as sound, touch and the like, are veritable snares. The Bhutatman lured by their charms, will not

THE MAITRĀYAŅY-UPANIȘAD 415

remember to the least extent the most exalted state (of remaining as the Brahman alone). (1)

PRACTISING ONE'S OWN DHARMA, THE ONLY FORM OF COUNTERACTING THE BANE OF WORLDLY EXISTENCE

This is verily the rule relating to the protection of the Bhutatman, (from the danger of worldly exist- ence). What is known as the Vidya (of the truth of the Atman), that alone is the safeguard. The means to be adopted therefor is the entering into the stages of life prescribed for the purpose by the S'astra-s, and pursuing the course of right conduct, laid down for the performance of daily austerities and the like. The course of right conduct, only when pursued as pres- cribed, sustains all things relating to one's own Atman. Even as the main trunk of a tree supports the other branches and by so supporting grows upwards, even so, the prescribed course of conduct, by sustaining all things relating to one's own Atman, contributes to his (the Bhutatman's) attaining the most exalted state of the Brahman. Otherwise, (for want of such sustenance), the Bhutatman falls down (like the tree). This alone is the Dharma, (course of conduct), prescribed in the Veda-s (and their divisions and subdivisions), for the diverse classes of men, in their various stages in life. By transgressing the said course, no one becomes an adept. He who remains faithful to his course, he alone is known as an austere

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sage. This has been said also elsewhere. For him who is devoid of austerity, there is neither the attainment of the knowledge of the Atman, nor the expiation (of sin) through pure conduct). Thus says the S'ruti. (Hence it follows that) through austerity is attained rhythm, (wherefrom spring knowledge, detachment and other good qualities). From rhythm is attained the mind solely absorbed in the aspect of the Brahman. Through such mind is attained the perception of the Atman. With the attainment of the state of the Atman, one renounces. (No one returns thereafter to worldly existence anymore). (2)

LIBERATION ONLY TO ONE WITH A CLEAR MIND

There occur the following verses : Even as fire, when no fresh fuel is added on to it, gets abated in its own source (the burnt fuel), even so with the extinction of functioning (in things apart from the Brahman), the mind gets tranquillized in its own source, (the Kūta- sthatman). To the mind, that is tranquillized in its own source, that develops the desire of the form, " I existence am alone," and is not deluded by the objects of sensual pleasure, false phenomena, (such as the body and the like) that are apart from the Atman, and follow in the wake of accumulated Karma and the like, appear like a mirage, so long as knowledge of the peerless Brahman has not dawned. (With the dawn of the sun of such knowledge, the darkness of false perceptions vanishes, leaving the counterpartless Brahman alone as the residual substratum). The mind

THE MAITRĀYAŅY-UPANIȘAD 417

alone is worldly existence, (hiding the absolute truth of the Brahman from view). One should, therefore thoroughly uproot it with great effort, (through the study of the various systems of Vedanta and with the growing conviction that there is no mind apart from the Brahman). On whatever has one set his mind, that alone he ultimately becomes. This ancient truth should be preserved as a profound secret. It is verily through the transparency of the mind, that the Yogin destroys the clusters of good and bad Karma. Hence, one with a transparent Atman, (mind), by taking his stand on the peerless Atman alone, achieves the im- perishable bliss (of the Brahman). Should the mind of one attached to sensual pleasures, to the point of being completely saturated with them, be likewise absorbed in the Brahman, then, who will not be liberated from bondage? (Bondage is verily generated by the mind straying outwards and not facing the innermost Atman, that is nondifferentiated from the Brahman). The mind is verily of a twofold character, the pure and the impure. The impure mind is full of desires and mis- conceptions, while the pure mind is devoid of them. When the mind, (through the strength of Yoga), attains the state of non-mindedness, by being rendered devoid of the defects of inactivity and perplexity and also rid of fickleness, then it attains the highest state of the Brahman. The mind should be restrained, only till it seeks its repose in the Brahman, in the cavern of the heart, with the ignorance of the Atman and the concomitants thereof completely destroyed. Only 53

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this is the right kind of perception and the right type of the climax of liberation. All other expositions made about liberation and bondage are laboured ones, found only in books. It is impossible to describe, adequately in words, the bliss the Yogin would attain from his mind, purified and purged of all its impurities, through Nir-vikalpa-samādhi, (ecstatic trance of the changeless variety) and ever seeking repose in the Brahman. That bliss is realized by the Yogin, at the time of Samadhi, of his own accord, through his inner sense, that has assumed the aspect of the Brahman. Even as water mixed with water, is water alone, as fire mingled with fire is fire alone, as the ether (of the pot), when mixed with the vast ex- panse of ether, (when the pot is broken), is ether alone and none of these (mixed up elements) stands differen- tiated from the other (ingredient mixed), even so the mind, when turned inwards and absorbed in the Atman, is the Atman alone. The Purusa with his mind so absorbed is liberated. The mind alone is the cause of bondage and liberation of all human beings. The mind engrossed in worldly pleasures is said to lead to . bondage, while the mind freed from the influence of such pleasures is said to lead to liberation. (3)

RESORTING TO THE LORD, FOR TRANQUILLIZING THE MIND

Then the KautsyayanI-stuti, in praise of the Lord, the cluster of Mantra-s (of that name), the seer of which

THE MAITRĀYAŅY-UPANIȘAD. 419

is the sage of that name, intended for the attain- ment of tranquillization of the mind: "Thou art Brahman, (the creator), thou art verily Visnu, (the sustainer), thou art Rudra, (the destroyer), thou art Praja-pati, (the protector of thy progeny), thou art the fire, Varuņa and Vayu, thou art Indra, thou art the Moon, thou art Manu, (the progenitor of the human race), thou art Yama, (the god of death), thou art the earth, thou art the unswerving Acyuta, thou takest thy stand in the celestial world, for carrying out thine own high purpose, (of remaining as the Brahman alone) and for the purpose of the natural well-being of the world at large, out of thy grace. My salutation unto thee, O Lord of the Universe! the Atman of the Universe, the doer of the work of the Universe, the enjoyer of the Universe, the originator of the Maya (illusion) of the Universe thou art. Thou art the one that delightest in the play of the Universe, the Great Lord. My salutation unto thee, the tranquillized Atman, wherein all things apart from the Atman seek their final repose. My salutation unto thee, the profoundest of all secrets, the imcomprehensible, the immeasurably blissful, the originless and the endless "-thus. (4)

THE ATMAN ASSUMING THE FORM OF THE PHENOMENAL WORLD, WHEN SUBJECT TO LIMITATION

All this (phenomenal world of created things) was verily one indivisible darkness at first, (before

420 THE SAMANYA VEDĀNTA UPANIȘAD-S

creation and) thereafter, that darkness, being lifted and stirred to action by the Paramätman, (the all-witness), attained instability. This was verily the form of mo- bility, (wherein darkness stands abated). That mobil- ity, when stirred to action, became unstable. This was verily the form of darkness. That darkness again, when lifted, assumed a form different from darkness. This was verily the form of rhythm, (wherein there was neither mobility, nor darkness). This rhythm alone was then stirred to action. That assumed a form different from rhythm, (that of the Bhuma-linga indicated by abundant radiance of the essence of mobility and rhythm). This then is the Ams'a, (es- sential part), (of the Brahman), possessed of sentience alone, the Ksetra-jña, (the conscious principle in the corporeal frame) of every Purusa (of the gross body), standing as the Kuta-stha and having as his indices, aspiration, apprehension, and application, the pro- genitor of the phenomenal world. The primary bodies of the Ams'a of the Brahman are (the Svaraj), Brahman, (the Samraj), Rudra and (the Viraj), Vișnu. Then what is the mobile part, (the radiance of the Bhuma-linga), is the reputed Lord Brahman, (the creator). What is the inert part of the same is the reputed Lord Rudra. What is the rhythmic part of the same is the re- puted Lord Visnu. This Ams'a, (the radiant Bhūma- linga), (the Atman that is the prime cause), though one only, becomes three-fold, (through the three bodies aforesaid), then becomes eight-fold, (of the form of the. eight Vasu-s), then becomes eleven-fold, (of the

THE MAITRĀYAŅY-UPANIȘAD 421

form of the eleven Rudra-s) and then twelve-fold, (of the form of the twelve Aditya-s) and last of all be- comes innumerable, (of the form of the countless be- ings of the phenomenal world). Being thus produced in numberless forms, that (Atman) alone moves in- side and outside these beings generated out of himself. Hence he is the main-stay of all beings and their supreme controller. This Atman remains both inside and outside, [as the Ams'a, (essential part) and the Ams'in, (the whole), though really impartible], remains both inside and outside. (5)

THE VAJRA-SŪCIKOPANIȘAD

[This Upanisad, which is the Thirty-sixth among the 108 Upanisad-s and forms part of the Sama-veda, under the pretence of determining the real character of a Brähmaņa, expatiates on the state of the non-quali- fied Brahman].

INTRODUCTORY EULOGY OF THE VAJRA-SŪCĪ

I shall presently relate the Vajra-sūcī-s'āstra, which cuts through ignorance, casts a slur on the reputation of those devoid of the knowledge (of the Brahman), and embellishes those endowed with the eye of such knowledge. (1)

WHO IS VERILY A BRĀHMAŅA ?

There are the four classes (differentiated by birth) : the Brhmana, the Ksattriya, the Vais'ya and the S'udra. That the Brahmana is the foremost among these classes is in entire accord with the Vedic Texts and authoritatively pronounced by the Smrti-s. There is however a point worthy of clarification in this con- nection : Who is verily the Brahmana ? Is it the Jiva ?

THE VAJRA-SŪCIKOPANIȘAD 423

Is it the body ? Is it the class ? Is it the knowledge ? Is it the Karma, (previous, present or prospective) ? Is it the pious performer of religious duties ? (2)

THE JIVA, NOT THE BRĀHMAŅA

Of these, (should) the first (position), that the Brahmaņa is the Jīva, (be assumed by one), that is not (really so), (for the following reasons): that, amidst the large number of previous bodies, (wherein he abode) and the large number of prospective bodies, (wherein he is likely to abide hereafter), the Jiva's form is identi- cally the same as ever; that, as regards even one (paticular) Jiva, there is scope for diverse bodies, in accord with the stress of his previous Karma; and that the form of the Jiva in all bodies, (past, present or prospective), of the several distinct types, is one and the same. Hence it follows that the Jiva is not the Brāhmaņa. (3)

THE BODY, NOT THE BRĀHMAŅA

Then, (should the position) that the Brahmana is the body, (be assumed by one), that is not (really so), (for the following reasons): because of the identity of form of the body among all classes of human beings, down to the Candala, (out-cast) ; because of the identity of its being composed of the same five elements and likewise possessed of the occurrence of old age, death, virtuous and vicious proclivities, as a common feature;

424 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

also on account of the absence of any common design (in the complexion of the four classes), such as, that a Brahmaņa is of a white complexion, a Ksattriya red, a Vais'ya tawny and a S'udra dark ; and lastly, for the reason that there would be the possibility of the sons and other kinsmen becoming tainted with the sin of having killed a Brähmana, whenever they should chance to cremate the bodies of their deceased fathers or other kinsmen. Hence it follows that the body is not the Brāhmaņa. (4)

CLASS (BY BIRTH), NOT THE BRAHMAŅA

Then, (should the position), that the Brahmaņa is the class (by birth) (be assumed by one), that is not (really so), for the reason that there happen to be various species among creatures, other than the human, (unto which alone the Brähmana belongs). There are, (again), several Maharsi-s of diverse origin. We have heard from the sacred books that Rsya-s'rnga was begotten of a female deer, Kausika of Kus'a-grass, Jāmbūka from a jackal, Vālmīka from an ant-hill, Vyāsa from a fisher-girl, Gautama from the back of a hare, Vasistha from the celestial nymph, Urvas'i, Agastya from an earthen jar and so on. Notwith- standing the nature of their origin, there are among these, several great sages, who have taken the highest rank, having given proof of their highest wisdom. Hence, it follows, that class (by birth) is not the Brāhmaņa. (5)

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KNOWLEDGE, NOT THE BRAHMAŅA

Then, (should the position), that the Brahmana, is knowledge (of the Brahman), (be assumed by one), that is not (really so), for the reason that there have been (cases of) many Ksattriya-s and others, who have attained the highest end and aim of life, (the Brahman), and been recognized for their high merit. Hence, it follows, that the knowledge (of the Brahman) is not the Brahmaņa. (6)

KARMA, NOT THE BRĀHMAŅA

Then, (should the position), that the Brahmaņa is Karma, (be assumed by one), that is not (really so), for the reason that the Karma of all beings, whether commenced in the present incarnation, or accumulated during the prior incarnations, or yet to commence in a prospective incarnation, appears alike in relation to Dharma, (pious conduct) in general and that only prompted by Karma do virtuous people take to austerities. Hence, it follows, that Karma is not the Brāhmaņa. (7)

THE PIOUS PERFORMER OF RELIGIOUS DUTIES, NOT THE BRAHMAŅA

Then, (should the position), that the Brahmaņa is the pious performer of religious duties, (be assumed by one), that is not (really so). For, there have been 54

426 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S.

(instances of) several Ksattriya-s and others, who have lavished gold (not necessarily as pious offerings con- nected with rituals). Hence, it follows, that the pious performer of religious duties is not the Brāhmaņa. (8)

THE ACTUAL SEER OF THE NON-DUAL ATMAN ALONE, THE BRĀHMAŅA

Then, who is verily the Brahmana ? He, who, after directly perceiving with his own eyes, like the Amalaka- fruit on the palm of his hand, the non-dual Atman, that is devoid of distinctions of class, property or action, that is devoid of all defects, such as the six human infirmities, (grief, illusion, hunger, thirst, decay and death), the six states, (being, birth, growth, ripening, waning and perishing), [that is devoid of the six enemies (lust, anger, greed, infatuation, pride and spite), the six Kos'a-s, (integument, flesh, blood, bones, tendons and marrow) and the like], that is of the form of truth, sentience, bliss, and eternity, that is by itself devoid of distinctions and is yet the basis of all dis- tinctions, that is immanent as the Antar-atman in all beings, that pervades the interior and exterior of all, like ether, that is of the nature of the bliss indivisible, that is immeasurable, that could be realized only through self-experience and that manifests himself as the innermost Atman, in the direction opposite to the inner and the outer groups of senses, becomes one who has discharged his duties in full, and in consequence becomes devoid of defects such as desire, misconception,

THE VAJRA-SŪCIKOPANIȘAD 427

passion, hatred and the like; equipped with tranquillity, . self-control, compassion, companionship with the virtuous and the like qualities, rid of the six states (of being, birth, growth, ripening, waning and perishing), free from spite, covetousness, greed, bewilderment and the like, such a one, (possessed of the above qualifica- tions), with his mind unaffected with pride, individual- ity and the like (and held under complete control) is alone the Brahmana. This is the final conclusion arrived at, after a close study of the Veda-s, the Smrti-s, the Purana-s and the Itihasa-s. Otherwise the accom- plishment of the state of the Brahman is altogether impossible. Hence, (having become a Brāhmaņa duly embellished with the administration of the forty-four sacraments prescribed in the Veda-s, the Smrti-s and other sacred books), one should meditate on the Atman, as the n'on-dual, peerless Brahman alone, one should meditate on the Atman as the non-dual, peerless Brahman alone, which is. the infinite existence, pure sentience and unsurpassed bliss, which is the infinite . existence, pure sentience and unsurpassed bliss-Thus the Upanișad.

THE SĀRĪRAKOPANIȘAD

[This Upanisad, which is the Sixty-second among the 108 Upanisad-s and forms part of the Krsna-yajur- veda, after expounding the Twenty-four Tattva-s, (eternal verities), ends with demonstrating the necessity for the correct understanding of the highest truth of the Brahman, through the negation of the reality of the existence of the Twenty-four Tattva-s, which are after all apart from the peerless Brahman.]

THE BODY CONSTITUTED OF THE FIVE ELEMENTS

(Whereas for the correct understanding of the Brahman, the negation of everything other than the Brahman is essential, and whereas, as preliminary thereto, a correct knowledge of the constitution of the human body is also essential), for that reason, it is expedient to amplify the theme), as under. The (human) body is a collection of the (five) great ele- ments, earth and others. Whatever is hard (in that body), that is of earth; whatever is liquid, is of water ; whatever is warm, is of fire; whatever moves (from one part to another), is of air; and whatever is of the nature of a cavity is of ether. (1)

THE S'ARĪRAKOPANIȘAD 429

THE ORGANS AND THE OBJECTS OF PERCEPTION, RELATED TO THE ELEMENTS

The ear and others are the organs of perception. The ear originates from ether; the integument, from air; the eye, from fire; the tongue, from water; and so also the nose, from earth. In the same manner, in the order of the organs, the objects of perception, sound, touch, form, taste and smell, take their origin from the great elements (concerned), earth and others. (2)

THE ORGANS AND THE OBJECTS OF ACTION, RELATED TO THE ELEMENTS

The organs of action are what are known as the vocal organ, the hands, the feet, the anus and the genitals. The objects of action, are in order, articulate expression, grasping, locomotion, evacuation and sexual pleasure, and are, in order, evolved from the great elements, earth and others. (3)

THE FOUR INNER SENSES

The mind of volitions, the intellect, the self-conscious mind, and the thinking mind, these constitute the inner senses. Volition and doubt, determination, affection and decision, these functions fall within the range of the aforesaid inner senses respectively. The seat of the mind of volitions is inside the neck; that of the intellect

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is the face ; that of the self-conscious mind is the heart ; that of thought is the navel. (4).

THE RELATIONSHIP OF THE PARTS OF THE BODY WITH THE ELEMENTS

Bone, membrane, vessel, hair and flesh, these parts are of the character of the earth-element. Urine, blood, phlegm, semen and sweat, partake of the character of water. Hunger, thirst, sloth, infatuation and the sex- ual impulse, partake of the character of fire. Circula- tion, bursting, the lifting and lowering of the gross eyes. and the like, partake of the character of air. Lust, anger, greed, infatuation and fear, partake of the character of ether. (5)

PROPERTIES OF THE ELEMENTS

Sound, touch, form, taste and smell, are the pro- perties of earth. Sound, touch, form, and taste are the properties of water. Sound touch and form are the properties of fire. Sound and touch are the pro- perties of air. Sound alone is the property of ether. (6).

THE SPECIFIC CONSEQUENCES OF THE THREE GUNA-S, RHYTHM AND OTHERS

There are the three Guna-s, characterized as Sattva,. Rajas, and Tamas, (rhythm, mobility, and inertia). Non- violence, truthfulness, non-stealth, celibacy, abstinence:

THE SARĪRAKOPANIȘAD 431

from receiving (from others), absence of anger, faithful service unto the Guru, cleanliness, satisfaction, moral rectitude, humility, absence of conceit, belief in the existence of God, and non-hindrance relating to the manifestation of the Atman in his real state : all these qualities are to be known as specially characteriz- ing persons of a Sattvic (rhythmic) nature. "I am the doer," " I am the enjoyer," " I am the speaker : "-he, who thinks in this manner is a person possessed of self-conceit. Those are said to be the qualities of persons of a Rajasic (mobile) nature, by exponents of the Brahman, that are the most exalted in their self- realization. Sleep, sloth, infatuation, passion, sexual impulse and stealth : these are said to be the qualities of persons of a Tamasic (inert) nature, by exponents of the Brahman. In the higher worlds, the man of the Sattvic type (finds a place), in the mid-ethereal regions, he of the Rajasic type (finds a place), while he of the Tamasic type (finds a place) in the nether worlds- Thus. Perfect knowledge is Sattvic, knowledge of righteous conduct is Rajasic, while the intense darkness (of ignorance) is Tamasic-Thus. (7-13)

THE FOUR-FOLD STATES

There are four kinds of states : waking, dreaming, sleeping and the Turiya (the fourth state). Waking is attended with the fourteen Karana-s (organs), made up of the five organs of perception, the five organs of action and the four inner senses. Dreaming is attended

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with the four inner senses alone. Sleeping has the only Karaņa, (inner sense), of Citta, (the basis of memory). The Turiya (fourth state) is what is conjoint with the Jivatman alone. (14)

THE REAL FORM OF THE KSETRA-JÑA

Of the Jivatman and the Paramatman, standing between A-vidya, (nescience), and Vidya, (gnosis), with their eyes wide open and shut respectively, (in the matter of the perception of things apart from the Ātman), the Jīvatman is known as the Ksetra-jña. (15)

THE FORM OF THE KSETRA

The subtle body made up of the seventeen-viz., the' (three) quintiples of the organs of perception, the organs of action and the Prana-s, (vital airs), along with the mind and the intellect, this is known as the Linga- s'arira. The mind, the intellect and the self-con- scious principle, ether, air, fire, water and earth, these are the eight Prakrti-s. There are sixteen others. They are the Vikrti-s, (transformations of the afore- mentioned Prakrti-s) : viz., the ear, the integument, the eyes, the tongue and the nose considered as the fifth ; the anus, the genitals, the hands, the feet and the vocal organ considered as the tenth; sound, touch, form, taste, and smell; (and the vital air). The twenty-three (made up of the eight Prakrti-s and the first fifteen of the aforesaid Vikrti-s) are the Tattva-s, (eternal verities), relating to Prakṛti. (16-19)

THE SARĪRAKOPANIȘAD 433

THE PRAKRTI AND THE PURUȘA

The twenty-fourth Tattva is the A-vyakta, the chief (Tattva). That which completes this group of twenty-four Tattva-s, (as the twenty-fifth Tattva), with its own form, that is the Purusa, (the Jivatman), (which, when deprived of this feature of its filling up with its own form this group of twenty-four Tattva-s, itself be- comes) the Paramatman, (the peerless Brahman alone) -thus the Upanișad. (20)

55

THE SUKA-RAHASYOPANIŞAD

[This Upanisad, which is the Thirty-fifth among the 108 Upanisad-s and forms part of the Krsna-yajur- veda, deals with the exposition of the true import of the Pranava and the Maha-vakya-s bearing on the Brahman, as given by S'iva unto S'uka, after initiating him into the lore of the Brahman, at the request of Veda-vyasa, his father, and winds up with an account of the attainment of aloneness by S'uka, through S'iva's grace.]

INTRODUCTION TO THE RAHASYOPANIŞAD

Then, (after attaining the requisite qualifications), for the reason (that the delusion relating to worldly existence could be got rid of only through the acquisi- tion of the knowledge of the Atman), we shall presently expound the Rahasyopanisad, (which expounds the secret of all secrets, on listening to which even once, ignorant folk would be rid of all delusions and reach the exalted state). After worshipping Brahman, (their foremost leader and Guru), and prostrating themselves before him, the Devarsi-s, (celestial sages), asked him thus: "O Lord! pray, do thou relate unto us the Rahasyopanişad." (1, 2)

THE S'UKA-RAHASYOPANIŞAD 435

THE IMPARTING OF THE PRANAVA-BRAHMAN UNTO SUKA BY S'IVA

Quoth he, (Brahman), thus: In days of yore, Vyasa, the most enlightened (among the sages) and the repository of the four Veda-s and the severest forms of austerities, prostrating himself before S'iva, who was with Amba, (his spouse), spoke thus, with hands clasped in prayer : S'rī Veda-vyasa said : "O Lord of Lords, the greatest among the enlightened ones, that hast taken the vow of emancipating (those that believe in the existence of things apart from the Atman, from the bondage of worldly existence), the period for initiating into (the knowledge of) the Brahman, of my son, S'uka, in keeping with the sacraments prescribed by the Veda, has just now arrived. O Preceptor of the World! His initiation into (the knowledge of) the Brahman should be graciously performed by Thee." Is'vara replied (unto him thus): "When initiated into the knowledge of the transcendent Brahman, (which is verily of my character and is the actual state of perpetual aloneness), thy son shall, (with unimpaired vision), attain enlightenment of his own accord, after giving up (all delusion), as a result of intense detachment." S'rī Veda-vyasa says: "When my son is initiated by thee, (that art no other than the transcendent Brahman), through thy grace, O Lord! may my son at once become the knower of all things. Having earned thy grace, he will surely attain the four-fold liberation. Hence do I crave thy help in the

436 THE SAMANYA VEDĀNTA UPANIȘAD-S

ceremony of his being invested with the sacred thread, (the insignia of the twice-born class). After being initi- ated by thee, let my son, S'uka become whatever he chooses to become, (whether a house-holder or an ascetic)." Listening to these words of Vyasa in the assemblage of the celestial sages, S'ambhu was pleased along with Amba, (his spouse), to be installed in a splen- did seat, to take part in the initiation of S'uka. There- upon, Suka, (though already fully equipped with the knowledge of what ought to be known), reached that place with profound devotion (unto Parames'vara), (with a lean- ing towards leading the life of a Parama-hamsa, in keep- ing with the Vedic injunction, that one should resort to his Guru, with sacred fuel in hand, to attain the knowl- edge of the Brahman), though he had already been initiated into the Pranava-brahman, [with its range extending as far as the Turya-turya, by the Lord Parames'vara, after propitiating him with prostrations and the like, (through Daksina-mūrti), in accordance with the time hallowed usage]; he reached S'iva once again, (with a view to seek instruction regarding the import of the Maha-vakya-s, the great sacred texts bearing on the Brahman) and addressed S'iva thus : (3-10)

THE GREATNESS OF THE RAHASYOPANISAD

S'rī S'uka said thus : "O foremost among the Gods, the Omniscient, that is characterized by infinite ex- istence, pure sentience and unsurpassed bliss, O Lord

THE S'UKA-RAHASYOPANIŞAD 437

of all beings, ever delighting in the company of Uma! bestow thy grace (on me), O Treasure-mine of mercy ! The true nature of the transcendent (Turya-turya)- Brahman inhering in the Pranava, has already been taught (by thee). I desire to hear from thee special- ly (about the group of) Maha-vakya-s, (Vedic texts), "That thou art," and the like, commencing from "Prajñana is the Brahman", (derived from the Pranava and its limbs), in their true spirit with their six Anga-s and in their order, [with a view to honour the Vedic tradition, that a Parama-hamsa is qualified to receive instruction on the Maha- vakya-s equally with the Turyatīta- and the Avadhuta- orders of mendicants, who have renounced all at- tachments and in keeping with the traditional line of conduct of a Parivraj, (mendicant).] O Sada-siva! those secrets are to be related (unto me) now, in the plenitude of thy grace." S'ri Sada-siva says: "O exceedingly wise sage, S'uka, the repository of all wis- dom ! Thou hast done exceedingly well in putting me this question. Thou hast enquired about what has to be enquired into,-the secret enshrined in the Veda, that which is known in this world as the Rahasyopanisad, with its six Anga-s, on thoroughly knowing which, libera- tion (for the knower) will be in sight, there is no doubt about it. The Guru should not verily impart instruc- tion on the Vedic texts, shorn of their Anga-s, but should teach the Vedic texts along with their six Anga-s in their entirety. Even as the Upanisad-s form the crest of the four Veda-s, even so this Rahasyopanisad

438 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

is the crest of all the Upanisad-s. In the case of whichsoever wise man, by whom the Brahman of the Rahasyopanisad is meditated upon, what purpose will be served by resorting to places of pilgrimage, obser- vance of austere vows, study of the Veda-s, and the muttering of prayers, which are productive of religious merit? What he would gain through investigation into the import of the Vedic texts in the course of a hundred years, he would attain through the muttering of the following prayers only once, along with the Rsi, Chandas, and the like and the six Anga- and Kara- nyasa-s, (betaking to the six gestures of the hands and the other limbs, prescribed therefor). (11-19)

MUTTERING THE PRAYER RELATING TO THE MAHA- VAKYA-S ALONG WITH THE SIX ANGA-S

Om! Hamsa, (the Paramätman), is the seer, (Rsi), of this great Mantra relating to the S'rī-maha-vakya-s. The Avyaktā-gayat-trī is the Chandas, (metre employed). The Parama-hamsa is the Devata, (deity). "Ham". is the Bija, (seed). "Sah" is the S'akti, (potency). "So'ham," is the Kīlaka, (stake to fasten to). In the Mahā-vākya-japa, (muttering of prayer), for the gratifi- cation of the Parama-hamsa, viz., me, is the Viniyoga, (application). "Truth, knowledge and endless existence is the Brahman". Salutation unto the two thumbs. "The eternal bliss is the Brahman". Svāha unto the two forefingers. "That which is full of eternal bliss is the Brahman". Vasat unto the two middle

THE S'UKA-RAHASYOPANIȘAD 439

fingers. "Who is verily the totality of all things in abundance". Hum unto the two ringfingers. "Who is verily the overlord of all abundance". Vausat unto the two little fingers. " One alone and peerless is the Brahman". Phat unto the two palms and backs of the hands. "Truth, knowledge and endless existence is the Brahman". Salutation unto the heart. "The eternal bliss is the Brahman". Svaha unto the crest. " That which is full of eternal bliss is the Brahman". Vasat unto the tuft of hair. "Who is verily the totality of all things in abundance". Hum unto the armour. "Who is verily the overlord of all abun- dance". Vausat unto the triad of eyes. " One alone and peerless is the Brahman". Phat unto the Astra, (missile). Bhur, Bhuvar, Suvar, Om !- Thus the enclosure of the cardinal points. Meditation : "I make salutation unto that great and good Guru, (the dispeller of the ignorance relating to the Atman), who is eternal bliss, (that is altogether apart from mundane, transi- ent pleasures), that bestows the unsurpassed bliss of the Atman, that is pure, (nondifferentiated), knowledge incarnate, (being devoid of the gross body), that tran- scends the Universe, that resembles ether (in being limb- less), that is the innermost Atman, nondifferentiated from the Brahman, that is the goal to be reached through the Vedic texts, "That thou art," and others, the one (sought by the several), the eternal, the flawless, (not being subject to ignorance), the immobile, (unaffected by the functioning of the inner senses), the witness of all perceptions, that transcends perception, and is devoid

440 THE SAMANYA VEDĀNTA UPANIȘAD-S

of the three Guna-s, (rhythm, inertia and mobility), (in the attitude, "That I am", with a view to reach that state)". Now, the Maha-vakya-s are four in number, thus: "The highest knowledge is the Brahman," " I am the Brahman," " That thou art," and " This Atman is the Brahman". Those that mutter the text, " That thou art," that implies the absence of difference {between thee and the Brahman), become the attainers of liberation of (the type of) merging with the auspici- ous state (of the incorporeal Brahman). (19-22)

PRAYER RELATING TO THE TERM " THAT"- WITH ITS ANGA-S

Of the Mantra relating to the term "That," Hamsa, (the Paramätman), is the Rsi, (the seer). The A-vyakta gayat-trī is the Chandas, (metre employed). The Parama-hamsa is the deity. "Ham " is the Bija, (the seed-syllable). "Sah" is the Sakti, (potency). "So'ham " is the Kilaka. In the prayer intended for my liberation, through merger (with the Brahman), is the Viniyoga, (application of the prayer). Unto the Tat-purusa, salutation unto the two thumbs. Unto the Isana, Svaha unto the two forefingers. Unto the . A-ghora, Vasat unto the two middle fingers. Unto the Sadyo-jata, Hum unto the two ring-fingers. Unto the Vama-deva, Vausat unto the two little fingers. Unto the Tat-purușa, the Isana, the A-ghora, the Sadyo-jata and the Vama-deva, Phaț unto the two palms and backs of the hands. Similarly the Nyasa-s

THE S'UKA-RAHASYOPANIŞAD 441

relating to the heart and other Anga-s should be performed. Bhur, Bhuvar, Suvar, Om !- Thus the enclosure of the cardinal points. Meditation: That, which is knowledge (attained through rhythmic func- tioning), which is what ought to be known, (the varie- gated Brahman), which transcends what ought to be known, and is hence nondifferentiated, which is the pure (Caitanya, sentience), which is enlightened (be- cause of its being the supreme sentience alone), which is liberated (from everything apart from itself) and is imperishable, which is without a counterpart, which is truth, knowlege and what is of the form of infinite ex- istence, pure sentience and unsurpassed bliss, (eclipsing all falsehood, nonsentience and misery), one should meditate upon that self-manifest radiance, that shines in all its glory, (in the attitude, that that alone remains as the Atman). (23, 24)

PRAYER RELATING TO THE TERM-"THOU", WITH ALL ITS ANGA-S

Of the great Mantra, relating to the term " Thou", Vişņu is the Rsi, (the seer). Gayat-trī is the Chandas, (metre employed). The Paramatman is the Devata, (deity). "Aim" is the Bīja, (seed-syllable). "Klīm", is the Sakti, (potency). "Sauh", is the Kīlaka. In the muttering of the prayer for my liberation is the Viniyoga, (application). Unto the Lord Vasu-deva, salutation unto the two thumbs. Unto Samkarșaņa, Svaha unto the two forefingers. Unto Pradyumna, 56

442 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

Vasat unto the two middle fingers. Unto A-niruddha Hum unto the two ring-fingers. Unto Vasu-deva, Vausat, unto the two little fingers. Unto Vāsu-deva, Samkarşaņa, Pradyumna, and A-niruddha, Phaț unto the two palms and the backs of the hands. In the same manner should be performed the Nyasa-s relating to the heart and other Anga-s. Bhur, Bhuvar, Suvar, Om! Thus the enclosure of the cardinal points. Meditation : I seek shelter in thee, the term, " Thou," known as the Jiva, that art the cause of the animation of all beings, that art possessed of a form, indivisible and' all-pervading, (full of bliss), that controllest the mind and the surging of individuality of all beings, (and indicates their functioning or non-functioning). (25, 26)

PRAYER RELATING TO THE TERM "ART "-WITH ALL ITS ANGA-S

Of the great Mantra, relating to the term, " Art," the mind is the Rsi, (seer). Gayat-tri is the Chandas, (metre employed). Ardha-nārīs'vara is the Devatā, (deity). The A-vyakta and others form the Bija, (seed). Nr-simha, (the Man-lion incarnation of Visnu) is the S'akti, (power). The Paramatman is the Kīlaka. In the muttering of the prayer for the identity of the .. Jiva with the Brahman, is the Viniyoga, (application). Unto the multitude of the twin-atoms of the earth- element, salutation unto the two thumbs. Unto the multitude of the twin-atoms of water, Svaha unto the two forefingers. Unto the multitude of the twin-atoms

THE S'UKA-RAHASYOPANIŞAD 443

of fire, Vasat unto the two middle fingers. Unto the multitude of the twin-atoms of air, Hum unto the two ring fingers. Unto the multitude of the twin-atoms of ether, Vausat unto the two little fingers. Unto the multitudes of the twin-atoms of earth, water, fire, air and ether, Phat unto the two palms and backs of the hands. Similarly, the Nyasa-s relating to the heart and other Anga-s. Bhur, Bhuvar, Suvar, Om !- Thus the enclosure of the cardinal points. Meditation : The import of the text is that the Jiva is the Brahman. As long as the mind persists, (so long, the differentia- tion between the Jiva and the Brahman will persist). Hence, one should always meditate on the term " Art," which brings about the identity between the import of the terms, " That" and " Thou", through the dis- solution of the mind-Thus have the six Anga-s of the Maha-vakya-s been related. (27-29)

THE IMPORT OF THE MAHA-VAKYA-S

Then are recited the verses bearing on the import of the Maha-vakya-s, (Vedic texts), as classified in the Rahasyopanisad. That inner sense, (the sentient principle), wherewith one sees, hears, smells, resorts to articulate expression, and discriminates between what is agreeable and disagreeable, that is known as Prajñāna, (intuition). The one responsivity met with in the four-faced Brahman, Indra and the other gods, and likewise in men, horses and cows, is the one Brahman, Hence the (innermost) intuition is the Brahman in me also, (the Paramatman nondifferentiated from the

444 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

innermost Atman). [The text, " Prajñanam Brahma," occurs in the Aitareyopanisad forming part of the Rg- veda.] The Paramätman, who is full, when he throbs while remaining as the witness (of the presence or absence of the manifold perceptions) of the body, (that is capable of being rendered) fit for the per- ception of the Brahman, (through the employment of the requisite four-fold means), is what is meant by the term, "I". Here the Paramätman, who is full, of his own accord, (and pervades all, both from within and from without, irrespective of any consideration), is des- cribed by the term, " Brahman." The copula, "Asmi," (I am), connotes the identity of the two, viz., "I" and " the Brahman," on account of which, I, (the innermost. Ätman), become the Brahman, (the transcendent Atman). [The text, "Aham Brahmasmi," occurs in the Brhad-aranyakopanisad, which forms part of the S'ukla-yajur-veda.] That, which, being devoid of name and form, is one only and is not possessed of a second, (does not stand differentiated from itself, its kindred and other kinds), (and remains the same) prior to the creation (of the phenomenal world that is apart from the Atman), at this moment (and even after the great deluge), what remains in such a state is described by the term, " That". That substance which lies beyond the body and the senses, (i.e., the three sheaths made of food, the vital airs and the mind) of the seeker, (the Jīva), (that innermost substance devoid of any differen- tiating feature, such as name, form, class and the like), is here indicated by the term, "Thou," connoting it).

ȚHE S'UKA-RAHASYOPANIȘAD 445

By the copula, "Asi," is conveyed the notian of identity. ("Thou art that" is the same as "That is thou "). Let the identity between the two be realized by the wise. [The text, "Tat Tvam Asi," occurs in the Chando-gyopanisad, which forms part of the Sama- veda]. By the term, "Ayam," (in the Vedic text, " Ayam Atma Brahma,") is meant the percept, that lies in a direction opposite to the innermost, self- manifest sentience, (that is the perceiver, that stands apart from the percept), unaided by any other means. That is said to be the innermost Atman, which func- tions from a direction, which is the reverse of the direc- tion wherefrom individuality and other inner senses down to the gross body, function, (i.e., from inside outwards, which is the reverse of the direction, from outside inwards). That truth, which underlies the phenomenal world that is seen and is said to be implied by the term " Brahman," is really of the form of the self-manifest Atman, (which functions as the innermost eternal sentience and is infinite existence, pure senti- ence and unsurpassed bliss, as opposed to the false- hood, non-sentience and misery of the phenomenal world). That is verily the meaning of the term " Brah- man." [The text, " Ayam Atma Brahma," occurs in the Mandukyopanisad, which forms part of the Atharva- veda]. (30-38)

THE NARRATION OF S'UKA'S SELF-REALIZATION

(Prior to my initiation by Parama-s'iva), I re- mained steeped in the sleep of ignorance, deprived

446 THE SĀMANYA VEDĀNTA UPANIȘAD-S

of the power of discrimination, with my mind ever leaning towards the An-atman of phenomenal existence and screened from the Atman altogether, disturbed by dreams wherein false pride, begotten of the " I-" and the " Mine-" conceptions, had the fullest play. Now that the sun of the real form of the Brahman, non- differentiated from the innermost Atman, has dawned upon my mind in its full splendour, due to the clear exposition by my Guru, (the great God, Maha-deva), of the real import of the terms of the Maha-vakya-s, I have been roused to a sense of reality. (39)

DEMONSTRATION OF THE IDENTITY OF THE JIVA WITH THE IS'VARA

There are two ways of ascertaining the import of a term, viz., through denotation and through connotation. The denotation of the term, "Thou", is (the Jīva regard- ed as) the three sheaths made up of the elements, viz., the body and the inner senses. The innermost Atman that is self-manifest and immanent in the three sheaths is the connotation, (real import), of the term, " Thou". The state of the Is'a, (that is omniscient, omnipotent, omnificent and the like), regarded as what is indicated by the term "That", is the denotation of the term, "That". The state of infinite existence, pure sentience and unsurpassed bliss of the Brahman is the connota- tion, (real import), of the term, " That". The copula " Asi," (art), is what brings about the identity of the two terms, (" Thou " and " That"), in their full

THE S'UKA-RAHASYOPANIŞAD 447

implication. When there are two different operating causes implied, the terms, "Thou" and "That," represent two varying effects. They are substantially identical, assuming the form of existence, sentience and bliss, when viewed from the other point of view, [by not subjecting them to the Upadhi, (correlation) of effect and cause]. Unity, (identity), is attained in this world, when the operating causes of dual existence viz., the cor- relations in point of space and time, are given up. As for example, Deva-datta, when subjected to different situa- tions in relation to space and time, would be considered as two different persons under stress of circumstances, while he is really identically the same person. (Seen one fine morning as King of Kashmīr, several years ago, he later on becomes a wandering beggar in the Kerala country, with nothing but his loin-cloth). While the Jiva is conditioned by phenomenal existence, the Is'a is conditioned by noumenal existence. When both these conditions, phenomenal and noumenal, are aban- doned, there remains the superabundant sentience of (the Brahman alone) as the residual substratum. (40-42)

KNOWLEDGE AS THE EXPEDIENT FOR THE ATTAINMENT OF ALONENESS

Listening to discourses on the Vedanta from the mouth of the Guru, as the first step, reflecting on them thereafter, and engaging in profound meditation (on the goal to be attained), these are the causes that contribute to the attainment of the superabundant

448 THE SĀMĀNYA VEDANTA UPANIȘAD-S

sentience of the Brahman. Proficiency in other kinds of lore will surely result in transient benefits, (such as the enjoyment of celestial bliss and the like). But proficiency in the lore of the Brahman will, on the other hand, contribute to one's attainment of the ever- lasting state of the Brahman. The Guru should im- part instruction about the esoteric import of the Sacred Texts, along with their six Anga-s and not merely about the bare texts, in accordance with the mandate of the Lord Brahman, (their progenitor). (43-45)

ATTAINMENT OF THE STATE OF THE ATMAN IMMANENT IN ALL, THROUGH KNOWLEDGE OF THE BRAHMAN

Is'vara says: "O foremost among sages, S'uka! in this manner, the Rahasyopanisad having been narrated by me in accordance with the request of that great expositor of the Brahman, Vyasa, thy father, initiation into the Brahman of the character of exist- ence, sentience and bliss, has also been made by me. Thou shalt henceforward roam about as a JIvan-mukta, meditating (on the Brahman). That which is known as the foremost Svara, (resonant vowel), of the Veda-s, (Om !), and is also placed at the end of the Veda-s, he who attains the nature of that Pranava during its final dissolution, that sage, who is my disciple, becomes the Mahes'vara, (the Paramatman)." For the reason that he has been initiated by S'iva, the world has attained the state of being filled with his substance, (i.e., he has

THE S'UKA-RAHASYOPANIȘAD 449

become the Paramatman immanent in all). Rising up from his state of Samädhi and prostrating himself before S'iva, Sage S'uka went away, after giving up all worldly attachments and feeling at ease, as though he was floating over the ocean of the Para-brahman. On seeing him renounce the ways of the world, the Sage Krsna-dvaipayana followed him, calling out his name, afraid of being separated from his son. The entire animate and inanimate world of beings then moved towards him, (as if to welcome the wandering mendi- cant). Having heard of the attainment of identity with all things (made by his son), Vyasa, the son of Satya-vatī, attained the highest bliss along with his son, (S'uka), out of affection for him. He who studies the Rahasyopanisad through the grace of his Guru, rid of all sins, directly attains alone-ness, directly attains aloneness .- Thus the Upanișad.

57

THE SARVA-SAROPANIŞAD

[This Upanisad, which is the Thirty-third among the 108 Upanisad-s and forms part of the Krsna- yajur-veda, is in the form of a discourse between a 4 disciple and his Guru, relating to bondage and libera- tion, the four states, the five sheaths, the real forms of and the conditions operating on the Jiva, the Ksetra- jña, the Saksi-tattva, the Kūța-stha, the Antar-yāmin, the Paramatman, the Para-brabman and Maya and winds up with a description of the realization of the Brahman and the Atman.]

QUESTIONS RELATING TO BONDAGE, LIBERATION AND THE LIKE

How is bondage (brought about) ? How is libera- tion (attained therefrom) ? What constitutes Vidya, (knowledge), and what A-vidya, (ignorance) ? Also, how are the waking-, dreaming-, sleeping- and the Turīya- states (brought about) ? How are constituted the sheaths, of food, vital airs, the mind, knowledge and bliss ? How are the Kartr, (the agent), the Jiva, (the innermost Ätman of th microcosm), the Pañca-varga,

THE SARVA-SAROPANISAD . :... L' 451

(the five sets of limitations operating on the Jiva), the Kșetra-jña, (the conscious principle in the corporeal frame), the Saksin, (the on-looking witness), the Kūta- stha, (the immobile, uniform, unchangeable entity, perpetually and universally the same), the Antar-yamin, (immanent as the internal regulator and guide), (re- lated to one another) ? Also, how are the innermost Atman, the transcendent Atman and Maya (related to one another) ? (1)

THE REAL FORM OF BONDAGE AND LIBERATION

When the Atman, that is the Is'vara, (when shrouded with the totality of ignorance) and is the Jīva, (when obscured by the subtle ignorance of the inner senses in their individual aspect), regards (out of mistaken identity) the gross body and the like,.(which are verily the creatures of fancy and are not related to the Atman) as what belong to him, that false con- ception constitutes the bondage of the Atman. The removal of such false conception (about the Atman) constitutes liberation. (2)

THE REAL FORM OF VIDYA AND A-VIDYA

What brings about such false conception (of the Atman in what does not relate to himself), that is A-vidya. That, by which such false conception is removed, is Vidya. (3)

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DETAILED DESCRIPTION OF THE FOUR STATES

When (the Jiva) perceives (the fourteen) sound and other perceptions in their gross state, through the fourteen organs of perception, viz., the mind (in its four-fold aspect of volition, intellect, thought and individuality), the five organs of perception and the five organs of action, functioning with their full vigour, through the grace of the sun and other presiding deities, then is the waking state of the Jīvatman. When (the Jiva) perceives sound and the like percep- tions in the form of latent impressions (left during the waking state), even though (their generic impressions), sound and the like, are completely absent (and do not operate) through the fourteen organs possessed of those impressions, then is the dreaming state of the Jīvatman. When, owing to the withdrawal from functioning of the fourteen organs, the Jiva does not perceive sound and the like, in consequence of the absence of their specific perceptions, then is the sleeping state of the Atman. When there is the continuous perception (by the Jiva), of his own accord, devoid of any manifestation (or disappearance), as the passive onlooker of the existence or non-existence of the three states (aforesaid), then that is said to be the perception (by the Jīva, of the state), known as the Turiya. (4)

DETAILED DESCRIPTION OF THE FIVE SHEATHS : That is known as the Anna-maya-kos'a, (sheath evolved out of food), which is a conglomeration of

THE SARVA-SAROPANIȘAD 453

sheaths, which owe their origin, growth and decay to food. When the fourteen different vital airs, commenc- ing from the Prāņa, (viz., the Prāņa, the Apana, the Vyana, the Udana, the Samana, the Vairambha, the Mukhya, the Antar-yama, the Prabhañjana, the Kumāra, the S'yena, the S'veta, the Krsna and the Naga), prevail in the Anna-maya-kos'a, then that is said to be the Praņa- maya-kos'a, (sheath filled with Prana and other vital airs). [Others hold that the five organs of action, the vocal organ and others, along .with the five vital airs, the Prana, the Apana, the Samana, the Udana and the Vyana, constitute the Prana-maya-sheath.] When the Jivatman attached to the aforesaid two sheaths, functions through the fourteen organs commencing from the mind, by forming mental resolves and the like and enjoying sensual pleasures resulting from the perception of sound and the like, that is said to be the Mano-maya-kos'a, (sheath of mental functions). [According to some, this sheath is made up of the mind of volitions and the five organs of perception]. When the Jivatman attached to the three sheaths aforesaid manifests himself as possessed of specific knowledge relating to those three sheaths, then that is said to be the Vijñana-maya-kos'a, (sheath of specific knowledge). [Some hold that this sheath is made up of'the intellect and the five organs of perception. The Sthula-s'arīra, (gross body), is the Anna-maya-kos'a. The three sheaths, from the Prana-maya-kos'a onwards, go to form the Sukșma-s'arīra, (the subtle body). When the Jīvatman attached to the four sheaths aforesaid, stands blissfully

454 THE SAMĀNYA VEDĀNTA UPANIȘAD-S

ignorant of his original cause, as well as of the pheno- menal world apart from himself, that is said to be the Ananda-maya-kos'a, (sheath of bliss). This alone is the . causal body, the Bīja-kāraņa-deha.] (5)

THE REAL FORM OF THE JIVA SUBJECT TO UPĀDHI (CONDITIONS)

When (the Jiva), the innermost active principle, is predisposed to good and evil deeds, then, the leaning of the mind towards things regarded as good is the tendency to good deeds and the leaning of the mind towards forbidden things is the tendency to wicked deeds. Sound, touch, form, taste and smell are the sources of good and evil tendencies, (obscuring the good to be attained from the perception of the highest end and aim of existence, the Atman). When, after be- coming prone to virtuous and sinful actions, (the Jīva) behaves, (through the exercise of a little discrimination), as if unattached to a body, though actually in an embodied state, then it is said to be the Upahita-jīva, (subject to conditions). (6)

THE REAL FORM OF THE UPADHI OPERATING ON THE JIVA

(The fourteen inner organs), the mind and the others, (the fourteen vital airs) the Prana and others, desire, (hatred), and the like, the three Guna-s, (rhythm, mobility and inertia), virtue, (vice) and the like, these

THE SARVA-SAROPANIȘAD 455

are the five groups, abiding in the Jīva as Upadhi-s, (conditions). (The Jiva), wherein these five groups are Upadhi-s, (conditions intimately connected therewith), does not perish, without deriving, of his own accord, the knowledge, (that he has no real connection with them). The Upadhi, (condition), which, in the presence of the Atman, is wrongly conceived to be eternal, (due to ignorance), this Upadhi of the Atman is what is known as the Linga-s'arīra, (the subtle body). (It is) also called the Hrd-granthi, (the knot of the heart), (the heart being considered as the seat of the subtle body and as identical with it, very much like the identity subsisting between heat and the mass of metal in a red-hot iron-ball). (7)

THE REAL FORM OF THE KSETRA-JÑA

What manifests itself therein, (in the non-sentient Linga-s'arīra), as the Caitanya, (the sentience that be- comes aware of the real nature of the subtle body), that is known as the Ksetra-jña, (the sentient principle of the subtle body, the Parames'vara). (8)

THE REAL FORM OF THE SAKSIN

That which becomes aware of the manifestation and the disappearance of the triad of the knower, knowing and what is known, (through differentiation due to ignorance of the real character of the Atman and through nondifferentiation due to knowledge of the real character

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of the Ätman), itself devoid of manifestation and disap- pearance, that self-luminous radiance, (which stands in no need of any adventitious aid for its manifestation), is what is known as the Saksin, (the witness). (9)

THE REAL FORM OF THE KŪTA-STHA When (the Jivatman), that is perceived as the residuum in the minds of all beings, from Brahman down to the atom, stands firmly established in the minds of all beings, (untouched by the changes going on in the inner senses and himself undergoing no change), that is known as the Kuta-stha, (the immobile, uniform, unchanging entity, remaining perpetually and uni- versally the same). (10)

THE REAL FORM OF THE ANTAR-YAMIN

When (the Jivätman), after becoming the means whereby the different Upädhi-s, operating on the change- less Kūta-stha, attain his own form, (such as the Antar-yamin and the like), manifests himself as closely interwoven with the different Ksetra-s, (spheres of energy), in the human body, with a view to aid them in their functioning, very much like a piece of thread among a cluster of gems strung together, (this Atman) is styled the Antar-yamin, (immanent in the body as the internal regulator and guide). (11) THE REAL FORM OF THE INNERMOST (ATMAN) When (the Brahman connoted by the terms) truth, sentience, infinite existence and bliss, completely freed

THE SARVA-SĀROPANIȘAD 457

from all limitations, (that are but the creatures of fancy of an ignorant man), manifests itself as the Atman of the character of specific knowledge and absolute senti- ence (in an indivisible form), very much like massive .gold, bereft of the special character of the bracelet, the diadem and the like (made of it), then there is what is said to be the Pratyag-atman, (the innermost Atman), connoted by the term, " Thou". The Brahman is the truth, the highest knowledge and the infinite state. Truth is the ever-imperishable state. As to what is meant by the ever-imperishable state, while factors such as place, time and substance are subject to destruction, that which does not ultimately cease to exist is the ever- imperishable state. As to what is meant by the highest knowledge, the awareness, which is devoid of origin, growth and decay and is incessant, is what is known as the highest knowledge (of the Brahman, that is pure sentience alone). As to what is meant by the infinite state, the sentience, which fully pervades all created phenomena, commencing from the A-vyakta, (indistinct nebula), very much like earth pervading the various things made of it, like gold pervading the various things made of it, and like thread pervading the various things woven out of it, (unconditioned by place, time and substance), is what is known as the infinite state (of the Brahman). As to what is meant by bliss, the form of sentience, that is full of bliss, the immeasurable expanse of the ocean of bliss, the residual substratum of the form of bliss, (the Brahman), is what is known as bliss. (12) 58

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THE REAL FORM OF THE PARAMATMAN He, who does not deviate from his changeless state, through the operation of factors such as place, time and substance, (of whom the aforesaid four states, viz., truth, knowlege, infiniteness and bliss, form the de- fining features), who is connotable by the term "That," (of the Sacred Text, " That thou art "), is known as the Paramātman. (13) THE REAL FORM OF THE PARA-BRAHMAN

Possessed of no differentiating mark,(which forms: the peculiar characteristic of the Jiva) connotable by the term " Thou ", and also differentiated from (the Is'vara, the Paramatman), possessed of the peculiar characteristics of a different kind connotable by the term, " That", what is subtle like ether, which stands alone, characterized by its remaining as existence alone, (non-differentiated, either as the innermost or the transcendent, or both, which remains as the Brah- man alone), that is what is known as the Para- brahman. THE REAL FORM OF MAYA (14)

As to what is meant by Maya-She, that has no beginning, (till the dawning of the knowledge of the Brahman does not take place) and has her end, (when looked at from the point of view of the knowledge acquired from a close study of the S'astra-s bearing on the Atman), whose nonexistence and existence are respectively based lon the testimony of the wise, (who say that she does not exist) and of the ignorant, (who

THE SARVA-SĀROPANIȘAD 459

look upon her as real), whose existence is incapable of being proved by ordinary tests, (as from the point of view of the seeker after truth, her existence is highly problematical as of the horn of a hare), who is neither existent, (either from a hypothetical point of view or even as the prime cause of phenomenal existence), nor non-existent, (for the reason that her deliterious in- fluence is verily brought to bear on phenomenal ex- istence), nor partly existent and partly non-existent, (very much like light and darkness, which cannot co- exist), who stands out in bold relief (in the eye of the ignorant, who look upon all things, from the gross to the nebulous, as really existing), who, though the prime cause of all fickleness, is herself devoid of all change (ranging between the gross and the nebulous, as her very existence has yet to be proved and would not permit of her being described as apart from the Atman,) that is what is known as Maya. Even though she is of a trivial nature and is not existent in the three durations, (the past, present and future), she is looked upon by the unlettered mass of humanity, out of sheer ignorance, as real. The notion of her reality is generated only in the minds of the worldly-minded. She is incapable of being expressed in words, as such and such, of such and such nature, (even by the enlightened). (15)

DETAILED DESCRIPTION OF THE REALIZATION OF THE BRAHMAN AND THE ATMAN (In view of the reasons set forth above), I, (the peerless Brahman), am not the body, nor the ten

460 THE SAMĀNYA VEDĀNTA UPANIȘAD-S

organs of perception and action, nor the active prin- ciple, (the Bhutatman of the body) alone, nor the intellect, nor the mind, by any means, nor indi- viduality likewise; I am not possessed of (the sheath of) the mind, nor of the vital airs. I am the transparent witness of the intellect (and other inner senses), always. I am the eternal sentience alone, (without a counterpart), there is no doubt about it. I am neither the doer, nor the enjoyer, but am of the form of the witness of the established order of things. On account of my presence in them, the body and others (constituting the phenomenal world), run their course, as though possessed of sentience. I am the firmly established, eternal, ever-blissful, and pure one, full of wisdom, devoid of defects, the supreme over- lord of all beings and the all-witness, there is no doubt about it. I am the absolute Brahman, that could be realized, through a close study of all the systems of Vedanta. I am not to be known as of the form of ether, air and the like. I am neither form, nor name, nor action. I am the Brahman alone, of the form of absolute existence, pure sentience, and unsur- passed bliss. I am not the body. Whence are birth and death for me? I am not the vital air. Whence, then, are hunger and thirst for me? I am not the mind. Whence are sorrow and delusion for me? I am not the doer. Whence, then, are bondage and liberation for me ?- Thus the Upanișad. (16-21)

THE SĀVITRY-UPANIȘAD

[This Upanisad, which is the Sixty-fifth among the 108 Upanisad-s and forms part of the Sama-veda, after enumerating the nine couples indentical with the Savitr and the Savitri, and reciting the. Balatibala-mantra-s, winds up with the statement, that the attainment of the state of the nondifferentiated Brahman, is alike the fruit of the Savitrī-vidya and the Balatibala-mantra-s.]i

THE INTER-RELATIONSHIP AS EFFECT AND CAUSE BETWEEN THE SAVITR AND THE SĀVITRĪ

Who is the Savitr? What is the Savitri? Agni, (fire), alone is the Savitr, (the creative energy, that is manifest as the Paramatman). Prthivi, (earth), is the Savitrī-(vidya, through which the Paramat- man becomes manifest). Where he, (the Savitr), manifests as fire, there is manifest Prthivi, (earth). Where earth is, there fire becomes manifest. The two are the sources of generation and form a single couple. Who is the Savitr? What is the Savitri? Varuņa alone is the Savitr, (that is manifest as the Paramatman). The waters are the Savitri-(vidya,

462 THE SAMANYA VEDĀNTA UPANIȘAD-S

through which the Paramatman becomes manifest). Where he, (the Savitr), manifests himself as Varuna, there are manifest waters. Where waters are, there is Varuna. The two are the sources of generation and form a single couple. Who is the Savitr? What is the Sāvitrī? Vayu, (air), alone is the Savitr, (manifest as the Paramātman). Ākās'a, (ether), is the Sāvitrī-(vidyā, through which the Paramatman becomes manifest). Where he, (the Savitr), becomes manifest as Vayu, there is manifest Akasa. Where Akas'a is manifest, there is Vayu. The two are the sources of generation and form a single couple. Who is the Savitr? What is the Savitri? Yajna, (sacrifice), alone is the Savitr, (manifest as the Paramatman). Chandas-s, (the Vedic hymns), are the Savitrī-(vidya, through which the Paramatman becomes manifest). Where he, (the Savitr), becomes manifest as the Yajña, there are the Chandas-s. Where the Chandas-s are manifest, there is Yajna. The two are the sources of generation and form a single couple. Who is the Savitr? What is the Savitri? The Stanayitnu, (the thunder- ing cloud), alone is the Savitr, (manifest as the Para- matman). The Vidyut, (lightning), is the Sāvitrī- (vidya, through which the Paramatman becomes mani- fest). Wheresoever he, (the Savitr), becomes manifest as the Stanayitnu, there is the Vidyut. Where the Vidyut is manifest, there is the Stanayitnu. The two are the sources of generation and form a single couple. Who is the Savitr ? What is the Savitri ? The Aditya, (the sun), alone is the Savitr, (manifest as the

THE SAVITRY-UPANIŞAD 463

Paramatman). Dyo, (the celestial region), is the Savitrī-(vidya, through which the Paramatman becomes manifest). Where he, (the Savitr), becomes manifest as the Aditya, there is Dyo. Where Dyo is mani- fest, there is the Aditya. The two are the sources of generation and form a single couple. Who is the Savitr? What is the Savitri? Candra, (the Moon), alone is the Savitr, (manifest as the Paramatman). The Naksatra-s, (the stars), are the Savitrī-(vidya, through which the Paramatman becomes manifest). Where he, (the Savitr), becomes manifest as Candra, there are the Naksatra-s. Where the Naksatra-s are manifest, there is Candra. The two are the sources of generation and form a single couple. Who is the Savitr? What, is the Savitri? Manas, (the mind), alone is the Savitr, (manifest as the Paramatman). Vac, (the vocal organ), is the Savitrī-(vidya, through which the Paramatman becomes manifest). Where he, (the Savitr), becomes manifest as Manas, there is Vac. Where Vac is manifest, there is Manas. The two are the sources of generation and form a single couple. Who is the Savitr? What is the Savitri? The Purusa, (male), alone is the Savitr, (manifest as the Paramatman). The Stri, (female), is the Savitrī- (vidya, through which the Paramatman becomes manifest). Where he, (the Savitr), becomes manifest as the Purusa, there is the Stri. Where the Stri is mani- fest, there is the Purusa. The two are the sources of generation and form a single couple. [Thus is established the inter-relationship, as effect and cause,

464 THE SĀMANYA VEDĀNTA UPANIȘAD-S

between the thing described and its verbal description, the thing seen and the act of seeing, the thing known and the act of knowing, nay, between the Para- matman and the Brahma-vidya.]

THE THREE QUARTERS OF THE SAVITRI

Of that (Savitri) alone, (enumerated above, as of the nine-fold relationship), the first quarter is this : BHŪR, (the earth), (that forms the first Vyahrti); TAT SAVITUR VARENYAM, (of that reputed Savitr, the most e t excellent) ;- Thus. Agni (fire) is verily the most excellent; the waters are the most ex- cellent; the Moon is the most excellent, (after the rejection of what is fit to be abandoned by the knower of the Brahman). The second quarter (of the Savitri) is this :- BHUVAR, (the second Vyahrti), (the mid- ethereal regions), which are full of radiance; BHARGO DEVASYA DHIMAHI, (we meditate on the radiance of the Deva, the radiant one, as on the self-manifest radiance of the supreme sentience, that is the Atman alone). Fire is verily the radiance (of the Atman); the Sun is that radiance; the Moon is that radiance, (after the rejection of what is fit to be abandoned by the knower of the Brahman). The third quarter (of the Savitri) is this : SVAR, (the third Vyahrti), (the celestial region above the Bhuvar-loka). DHIYO Yo NAH PRACODAYAT, (may that Brahman, identical with the Savitr, rouse our intellect in the right direction), thus. The female and the male (of the form of the Savitri and the Savitr), alone

THE SĀVITRY-UPANIŞAD 465

generate (the phenomenal world of males and females, everywhere). (10-12)

CONQUEST OF RECURRING DEATH, FRUIT OF THE SĀVITRĪ-VIDYĀ

He, who knows this Savitrī-vidya, in this manner, conquers recurring death (of the form of the ignorance of the Brahman). (13)

THE BALA'TIBALA-MANTRA.S

Of the Bala- and the Ati-bala-mantra-s, the Virat- purușa is the Rsi, (seer). The Gayat-trī is the Chandas, (metre employed). The Gayat-trī is the Devata, (the presiding deity). The letters "A ", "U ", and "M", are the Bīja, S'akti, and Kilaka, respectively. In the driving away of hunger, and the like ailments, is the Viniyoga, (application). The six Kara- and Anga-nyasa-s are with Klām, Klīm, Klum, Klaīm, Klaum, and Klaḥ. Meditation : May I constantly realize, (through medita- tion), the reputed deities presiding over the Bala- and the Ati-bala-mantra-s, holding (a pot of) nectar in their right hands, rich in the power of restoring all beings to life, proficient in the removal of sins, shedding bright rays revealing the essence of the Veda-s, with their forms evolved out of and replete with the Pranava, and with their bodies wearing the brilliant aspect of the Sun. OM! HRiM! O Great Goddess, Bala, HRIM! O Maha-Bala! KLI! O bestower of 59

466 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

the power of accomplishing the four ends and aims of human existence, vis., Dharma, (righteous conduct), Artha, (affluence), Kama, (gratification of all desires), and Moksa, (liberation): Thou art the goddess that bestows the boon of the reputed Savitr. HRIM! Thou grantest as thy boon, the unsurpassed brilliance of the Savitr. O Ati-bala ! the embodiment of all compassion, O Bala, that destroyest all hunger and fatigue ! We meditate on thee, that hast command of our full utterance, that art of the character of prompting (such utterance), that art of the character of the topmost part of the Pranava, HUM, PHAT, SVAHA! [This Mantra is said to attain full efficacy, only after the preliminary ceremonies are observed a thousand times, at the pre- liminary stage of initiation. Hunger, thirst and other forms of fatigue, leave the practitioner, on the accom- plishment of the Vidya, and thereafter he becomes unswervingly devoted to the Brahman.]

FRUIT OF THE VIDYA

He who knows thus, becomes blessed and, as one who has discharged his duties, attains the state of co- residence with the Savitri in the same heaven. Thus the Upanişad. (15)

THE SUBĀLOPANIȘAD

[This. Upanisad, which is the Thirteenth among the 108 Upanisad-s and forms part of the S'ukla-yajur-veda, is in the form of a discourse between Sage Subala and Brahman, (the creator), relating to the cosmogony of the Universe, from the Virat-purusa down to the lowest orders of creation, including male and female; its sustenance and dissolution ; the truth of the change- less Turya, its identity with the Is'vara, the Jiva, and the phenomenal world; the Nadi-s of the heart and the ascent, through the waking, dreaming and sleeping states, unto the Turya-state of the Brahman; the repose in the seedless state of the Brahman, through Samadhi of seven stages and the burning of the Tattva-s.]

ANUSĀSANA I

THE MODE OF DISSOLUTION AND SUSTENANCE OF THE PHENOMENAL WORLD

KHAŅDA I

THE STATE OF REMAINING AS THE CHANGELESS BRAHMAN

(The expositors of the Brahman) held a discourse on "That," (the Brahman), [assuming the mutual role of Guru, (preceptor), and S'isya, (disciple), while investi- gating about the real nature of the Brahman]. "What

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was there, then, (when everything from the gross ele- ments onwards up to the A-vyakta, the indistinct, form- less state, was in a state of dissolution) ?"-(quoth Subala, approaching Brahman, the creator). Unto him, (Sage Subāla), he, (Brahman, the creator), made reply thus : "(Then, the Brahman, the prime-cause of all) was not existent, (though ostensibly existing), was not non-existent, (though ostensibly non-existent) and was not partly existent and partly non-existent, (it being neither capable, nor incapable of being adequately expressed in words)." [The only inference warranted from Brahman's reply is that then also, the Brahman remained in the peerless and changeless state.] (1)

THE COMING INTO EXISTENCE OF DARKNESS DOWN TO EARTH

Therefrom, (from the changeless Brahman that had assumed the germinant state), there came into existence darkness (of the form of the formless ignorance of the Atman). From that darkness there came into existence the Bhuta-s, (A-ksara, A-vyakta, Mahat-tattva, Aham- kara) and the like subtle elements; from the subtle elements, ether; from ether, air; from air, fire; from fire, water ; and from water, earth, (in the aforesaid order). THE COMING INTO EXISTENCE OF THE (2)

VIRĀȚ-PURUȘA

Then, there came into existence the (golden) egg (of ignorance), (made of the five gross elements and their

THE SUBĀLOPANIȘAD 469

evolvents from quintuplication and forming the abode of the Maha-viraj). That (egg), after incubation for one full year (unhatched), split in twain, (consisting of an upper and a nether shell), the lower one becoming the earth and the upper one, the ethereal sky. In between the two shells, there came into being the radiant (Virāț-)purușa, the thousand-headed Purușa, the thous- and-eyed, the thousand-footed and the thousand-armed (Samrāj), (the four faced Brahman). (3)

THE CREATION OF MRTYU This (Lord Brahman) created Mrtyu, (Death), foremost of all beings. (Then he created) the three-eyed, three-headed and three-footed Khanda- paras'u, (the Rudra of the dark complexion). (4) THE CREATION OF THE SEVEN MENTAL PRAJĀ-PATI-S

Of him, (the Khanda-paras'u), the Lord Brahman became afraid. He, (the Rudra), on his part seized (the creator), the Lord Brahman alone (like a demon). (Thus perturbed), the Lord Brahman created seven sons out of his mind. These (seven) Viraj-s created, in their turn, seven sons out of their minds. These are verily the Praja-pati-s (created for the multiplication of progeny).

THE CREATION OF THE BRAHMANDA-S AND (5)

OTHERS OUT OF THE PURUSA Out of his, (the Purusa's), mouth came forth the Brahmana. Out of his arms sprang forth the

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Rājanya- (Kșattriya- class). Out of his two thighs there was brought forth the Vais'ya. The Sudra sprang out of his two feet. From his ear came forth air and the Prāņa, (vital principle). (From his mind and his eyes came forth respectively the Moon and the Sun). From his heart sprang forth all this (animate and inanimate orders of creation). (6) KHAŅŅA II

CREATION OF NISADA-S AND THE LIKE FROM THE PURUȘA

From the anus (of the Purusa) sprang forth Nisa- da-s, (forest-tribes), as also the Yaksa-s, the Rakșasa-s, and the Gandharva-s. From his bones were brought into existence mountains, from his hairs, herbs and trees of the forest, and from his forehead, Rudra of the form of the diluvian fire, the personification of anger. (1)

MANIFESTATION OF THE VEDA-S, THE SASTRA-S AND THE LIKE

Of this great Purusa, (Brahman, the creator), the breath that is expired (without effort) becomes the Rg- veda, the Yajur-veda, the Sama-veda, the Atharva- veda, the S'iksa (relating to the Svara- and the Mātrā- divisions), the Kalpa-sūtra-s, the Vyākaraņa, (the science of Grammar), the Nirukta (relating to the import of Mantra-s), the Chandas, (prosody), the

THE SUBĀLOPANIȘAD 471

Jyotih-sastra (relating to the coursing of heavenly bodies), the Nyaya, (logic), the Purva- and the Uttara- mīmamsa-s (relating to the investigation of the rules of religious conduct and the Brahman), the Dharma- sastra-s, (codes of laws and ethics, such as of Manu and other law-givers), the Vyākhyana-s (commentaries, such as the Maha-bhāşya-s), the Upa-vyākhyāna-s, (the smaller sectional treatises) and all other things relating to all beings, (such as the languages of ani- mals, etc.) (2)

CREATION OF THE MALE AND THE FEMALE

In whom the innermost Atman and the worlds and orders of creation stand reflected as it were, that Lord of the radiant colour of gold, (the Virat-purusa), split his own form into two, (the left half forming the female portion and the right half the male portion) .. Having thus become a female by one half and a male by the other half, (the creator) the radiant Lord, hav- ing become a celestial, created the celestials, (male and female). Also, having become a Rsi, (seer), he created the Ri-s, and similarly the Yaksa-s, the Raksasa-s, the Gandharva-s, rustics, foresters, and animals; (the one a she-elephant, the other a he-elephant) ; the one a cow, the other a bull; the one a mare, the other a stallion; (the one a she-mule, the other a he-mule); the one a jenny-ass, the other a jack-ass; the one the earth-goddess, the other Visnu of the form of the porpoise; and so on. [This work of creation goes on,

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in this manner, for eons after eons, even to the present day]. (3) THE ORDER OF DISSOLUTION OF THE PHENOMENAL WORLD

The same (Virat-purusa), (who, as the four-faced Brahman, became the creator, at the time of the crea- tion, and is Visnu, the protector of the world), having become at the time of the deluge the Vais'va-nara, (the Pralaya-kala-rudra of the form of a prodigious con- flagration, and completely burnt all things that existed (as the expert destroyer), (and reduced them to ashes), dissolves the phenomenal world; (the order of involution being the reverse of the order of evolution), earth dissolves in water, water dissolves in fire, fire dissolves in air, air dissolves in ether, ether in the inner senses, (transformed into the three Guna-s, rhythm, mobility and inertia), the inner senses in the subtile Tan-matra-s, and the subtile Tan-matra-s dissolve in the respective subtile elements. The subtile elements dis- solve in the Mahat-tattva, the Mahat dissolves in the A-vyakta. The A-vyakta dissolves in the A-ksara, the imperishable Is'vara). The A-kşara, (the imperishable Is'vara), dissolves in the darkness (of the sheathless witness). The darkness (of the witness) becomes identical with the transcedent radiance of the Brahman. Thereafter, (beyond the Brahman) there is no other existence, nor non-existence, nor what is partly existence and partly non-existence. Thus is the precept relating to the dissolution into the Brahman of

THE SUBĀLOPANIȘAD 473

everything apart from the Brahman. This again is the precept relating to liberation, in accordance with the final conclusion of the Veda, in accordance with the final conclusion of the Veda. (4)

ANUSĀSANA II

. THE TRUTH OF THE TURIYA

KHAŅDA III

THE IMMUNITY FROM SORROW OF THE MEDITATOR ON THE CHANGELESS BRAHMAN

Of yore, (from darkness down to earth), this was non-existent, (remaining as it did, as the Saksi-tattva, characterized by the equipoised state). The man of fortitude, (the exalted knower of the Brahman), con- ceiving the Paramatman as the Brahman, that is devoid of birth, that has neither rising nor setting, that is not established (on any prop), that is not capable of being affected by sound, nor by touch, nor by form, nor by taste, nor by smell, that is imperishable, that is not dense, that is not prodigious, that is originless, nay, as his own Atman, is immune from sorrow. (1)

THE ABSENCE OF PRANA AND THE LIKE IN THE CHANGELESS BRAHMAN

That, (which should be meditated upon as the Atman alone), which is devoid of the Prana (and other 60

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vital airs), which is mouthless, earless, speechless, mind- less, radianceless, eyeless, nameless, clanless, crestless, armless, footless, non-attached, devoid of mobility and other properties, immeasurable, neither short, nor long, neither gross, nor minute (like a speck), neither small, nor prodigious, neither demonstrable, nor obscure, neither manifest, nor shrouded, neither with an in- terior, nor with an exterior, that (Brahman) does not feed on anything (apart from it), nor does anything (apart from it) feed on it. (2)

MEANS OF ATTAINING THE BRAHMAN AND THE FRUIT THEREOF

One should attain this (Brahman, resting on the glory of the Atman), only by having recourse to the following six means : veracity (of the type recognized by the world and the scriptures), beneficence (of the worldly and the scriptural type, through bestowal of wealth and learning), severe austerity coupled with fast- ing, celibacy (of the two types, viz., tutelage under a Guru and a life of continence), complete indifference to worldly objects (bordering on disgust), and the re- nunciation, in general, of all things not conducive to the attainment of the knowledge of the Atman, (es- pecially of those affording scope for the gratification of sexual and other carnal pleasures). One should also look upon the following three, viz., self-control, muni- ficence and compassion, (as leading to the attainment of the Brahman). The Prana-s, (vital airs), of this (practitioner of the Brahman as his Vidy) do not go

THE SUBĀLOPANIȘAD 475

out, but get merged (with the Brahman, in a non- differentiated state), even in this incarnation, (even as water with water). He who knows thus, becoming the Brahman, remains as the Brahman alone. (3) KHAŅDA IV THE REAL FORM OF THE NADI-S SITUATED IN THE HEART

In the middle of the heart (situated in the interior of the chest) is a mass of flesh of a red colour. (The presiding deity of this mass of flesh has its seat in the city of the Brahman.) Herein, (in the mass of flesh, resembling the heart in shape), that reputed Dahara, (that takes delight in the burning up of all misery), of the Pundarīka, (white lotus, the prototype of the gold lotus of the city of the Brahman), blooms with its petals spread in different directions, like a Kumuda, (red-lotus)-flower (in the human body, the city of the innermost Atman). There are ten hollows in the heart, wherein are established the five chief vital airs, Prana and others, and the five subsidiary ones, Naga and others, ten in all. (There are the ten (sets of) Nadi-s, relating to the first (gross) sheath, wherein are established the ten different kinds of vital energy, operating on the vocal and other organs and causing them to function). (1)

EXPERIENCING THE WAKING STATE IN THE GROSS SHEATH

When (the Jiva) is yoked along with the Prana, (in the gross sheath), he then sees a large number of rivers

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and cities of various kinds; when yoked along with the Vyana, he then sees the gods and sages; when yoked along with the Apana, he then sees the Yaksa-s, the Raksasa-s, and the Gandharva-s; when yoked along with the Udana, he then sees the celestial worlds, the celestials, Skanda, Jayanta and others; when yoked along with the Samana, he then sees the celestial worlds as well as wealth (of all kinds); when yoked along with the Vairambha, he then sees what he has formerly seen (and not seen) in the waking state or as the concomitant of dreams, (he experiences what has been) heard of (or not heard of), enjoyed or not enjoyed (by way of carnal pleasures and the like), nay whatsoever exists and does not exist; in fact, he sees (and experiences) all, (the entire phenomenal world of beings). (Thus does the Jīva experience the waking state in the gross body). (2)

EXPERIENCING DREAMS IN THE SUBTLE SHEATH

· Then, (in the subtle sheath), these, (the Maha- nādī-s), become a hundred, (branching into ten branches of ten each). Out of each of these (hundred Nadi-s), there branch out Seventy-two Thousands of branch- nadī-s. In the ramifications of these thousands of Nādī-s, the Jivātman goes through the experience of dreams, and causes sounds (and other perceptions) to be apprehended, as if through their own sources. Then, . in the subtle second sheath, (which is the seat of dreams), under its influence the Jiva experiences dreams, and sees this world, the other world, (and the ways

THE SUBĀLOPANIȘAD 477

of attaining the ends and aims of existence therein), and comprehends all sounds (and other perceptions). Nay, (the Jiva) declares it to be the sedate perception (of the Brahman in the second and third sheaths). [In the second sheath, there is no possibility of such a subtle perception, as the inner senses are only apparently quiescent in the dreaming state, while in the third sheath, there is such possibility of the sedate percep- tion, owing to the absence of scope for contamination through the persistence of sensual desires, as the inner senses attain their quiescence in that sheath.] During this apparently quiescent state, the Prana alone, devoted to its functions, (like the domestic servant of a master, who has left for some other country), sustains the gross sheath, (even as night-watch-men keep guard over the entire village, through their vigils, when the villagers have retired to rest for the night). These branch- Nadī-s are filled with fluids of greenish-yellow, purple- blue, yellow, dark-red, white, and blood-red colours. (3)

EXPERIENCING SLEEP IN THE ETHER OF THE HEART

Then, (in the third and the subtlest sheath), wherein the ether, called the Dahara, is enclosed in the white-lotus-like sheath, which has bloomed like the red lotus, with its petals spread in various direc- tions, there are manifest the minutest capillary Nadi-s, called the Hita-s, which, in their minutest calibre, would be a thousandth longitudinal section of a single

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hair. [In the third sheath, due prominence is to be attached to the heart, even as in the first and second sheaths, the eyes and the throat, which are respectively the seats of the waking and dreaming states, have an important part to play. Similarly, the seat of the sleeping state is the heart, while the seat of the Turīya- state is the crest.] In the ether of the heart, situated in the interior of the third sheath, which is the subtlest, this radiant Jivatman attains the state of sleep, charac- terized by the quiescence of the inner senses. Sleeping therein, this Atman does not develop any kind of desire whatsoever. There are no celestials there, vouchsafing (unto the Jiva) the attainment of the celes- tial world, nor are there sacrifices, nor the absence of sacrifices, neither mother, nor father, nor relations, (such as brothers and the like), nor coparceners, neither a thief, nor the killer of a Brahmana. Transcending such vicissitudes, the form of the Jivatman becomes enclosed in a sheath of radiance, endowed with the powers of Iccha, (desire), Jñana, (knowledge), and Kriyā, (nonsentient action). This radiant sheath is the im- mortal one. Then, immersed only in the water (flowing from the Hita-ether of the heart, and finding his way through the stalk of the heart-lotus, to its root sprouting out of the navel) he remains submerged (in the vortex of the belly; when, under the influence of Kala, time, and Karma, he has to quit the innermost sheath again, he stands fixed at the root of the Punda- rīka, reaching it through the self-same path); then (by resorting to the same course and going back to the

THE SUBĀLOPANIȘAD 479

second and first sheaths in order, from the third sheath), he leaps into the waking state once again, (for experiencing the phenomenal world outside). This is the Samraj, (that shines on all sides round), (the Turīya, the Brahman enshrined in the Turya-sheath)." Thus replied the Lord Brahman, (unto the sage, Subāla). (4)

KHAŅDA V

THE ATMAN TRAVERSING THE THREE SHEATHS IS THE TURIYA-BRAHMAN

(The Kuta-sthatman, that is the Is'vara), bestows on the several local functionaries, (the organs of the Jīva abiding in the body), their respective spheres of action, (e.g., vision is confined to the eye, the pupil, and other parts connected therewith). (In the matter of the bestowal of spheres of action) on the several functionaries, the Nadi-s alone are the links establishing connection (between the Kuta-sthätman and) the organs. The EYE, (which grasps the form of whatever impinges on the pupil), is the sphere of the Jīvätman, (the Ksetra- jña). The subtle substratum is what has to be seen. The divine agent that exercises his benevolent influence (in aid of the Jīvätman) is the Aditya, (the Sun). The connecting link (between this organ and the Kūta- sthatman) is the Nadi concerned. He, who moves on (unconcerned) in the eye, in what has to be seen, in the Aditya, in the Nadi, in the Prana, (the pre-requisite

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vital energy), in the resultant knowledge (of form), in the bliss emanating from such knowledge, in the ether of the heart, (where it is construed as pertaining to one's self), in the interior of all these, (as the Antar- yamin), is this Atman. One should resort to this Atman, that is orginless, immortal, fearless, sorrowless and endless, (in the attitude, "I am he "). (1) The EAR is the sphere of the Jivatman. The subtle substratum is what has to be heard. The divine agents that exercise their benevolent influence in aid, are the guardians of the cardinal points, (Indra and others). The connecting link (between this organ and the Kuta-stha,) is the Nadi concerned. He, who moves on (unconcerned) in the ear, in what has to be heard, in Indra and others, in the concerned Nadī, in the Prana, (vital energy), in the resultant knowledge (of sound), in the bliss emanating from such knowledge, in the ether of the heart, (where it is construed), in the interior of all these, (as the Antar-yamin), is this Atman. One should resort to this Atman, that is originless, immortal, fearless, sorrowless, and endless, (in the attitude, " I am he "). (2) The NOSE is the sphere of the Jivatman. The subtle substratum is what has to be perceived as smell. The divine agent exercising its benevolent influence in aid is earth. The connecting link (between the nose and the Kuta-stha) is the Nadi concerned. He, who moves on (unconcerned) in the nose, in what has to be perceived as 'smell, in earth, in the concerned Nadī, in the Prana, in the resultant knowledge (of smell), in

THE SUBĀLOPANIȘAD 481

the bliss emanating from such knowledge, in the ether of the heart, (wherein it is construed), in the interior of all these (as the Antar-yamin), is this Atman. One should resort to this Atman, that is originless, im- mortal, fearless, sorrowless, and endless, (in the atti- tude, " I am he "). (3) The TONGUE is the sphere of the Jivatman. The :subtle substratum is what has to be experienced as taste. The divine agent that exercises his benevolent influence in aid is the God Varuna. The connecting link, (be- tween the tongue and the Kuta-stha), is the Nadi con- . cerned. He, who moves on (unconcerned), in the tongue, in what has to be experienced as taste, in Varuna, in the concerned Nadī, in the Prana, in the resultant knowledge (of taste), in the bliss emanating from such knowledge, in the ether of the heart, (wherein it is so construed), in, the interior of all these (as the Antar-yamin), is this Atman. One should resort to this Atman, that is' originless, immortal, fearless, sorrowless and endless, (in the attitude, " I am he"). (4) The INTEGUMENT is the sphere of the Jivatman. The subtle substratum is what has to be experienced as touch. The divine agent that exercises his benevolent influence in aid is Air. The connecting link, (between the integument and the Kuta-stha), is the Nadi con- cerned. He, who moves on (unconcerned), in the integu- ment, in what has to be experienced as touch, in Air, in the concerned Nadi, in the Prana, in the resultant knowledge (of touch), in the bliss emanating from such 'knowledge, in the ether of the heart, (wherein it is 61

482 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

construed), in the interior of all these (as the Antar- yamin), is this Atman. One should resort to this Ätman, that is originless, immortal, fearless, sorrow- less, and endless, (in the attitude, " I am he "). (5) The MIND is the sphere of the Jivatman. The subtle substratum is what has to be revolved in the mind. The divine agent that exercises his benevolent influence in aid, in this case, is the Moon. The connecting link, (between the mind and the Kuta-stha), is the Nadi concerned. He, who moves on (unconcerned), in the mind, in what has to be revolved in the mind, in the Moon, in the Nadi concerned, in the Prana, in the resultant knowledge (through ideation), in the bliss ema- nating from such knowledge, in the ether of the heart, (wherein it is construed), in the interior of all these (as. the Antar-yamin), is this Atman. One should resort to this Atman, that is originless, immortal, fearless, sorrow- less and endless, (in the attitude, "I am he "). (6) The INTELLECT is the sphere of the Jīvatman. The subtle substratum is what has to be perceived by the intellect. The divine agent that exercises his benevolent influence in aid, in this case, is the Lord Brahman, (the creator). The connecting link, (between the intellect and the Kuta-stha), is the Nadi concerned. He, who moves on (unconcerned), in the intellect, in what has to be perceived by the intellect, in the Lord Brahman, in the Nadi concerned, in the Prana, in the resultant knowledge (in the syllogistic form), in the bliss emanating from such knowledge, in the ether of the heart, (wherein it is construed), in the interior of all

THE SUBĀLOPANIȘAD 483

these (as the Antar-yamin), is this Atman. One should resort to this Atman, that is originless, immortal, fear- less, sorrowless and endless, (in the attitude, " I am he "). . (7) The SELF-CONSCIOUS MIND is the sphere of the Jīvatman. The subtle substratum is the content of the self-conscious mind. The divine agent that exercises his influence in aid, in this case, is Rudra. The con- necting link, (between the self-conscious mind and the Kūța-stha), is the Nadi concerned.He, who moves on (unconcerned), in the self-conscious mind, in the content of such mind, in Rudra, in the Nadi concerned, in the Prāņa, in the resultant knowledge (through conceit), in the bliss emanating from such conceit, in the ether of the heart, (wherein it is construed), in the interior of all these (as the Antar-yamin), is this Atman.One should resort to this Atman, that is originless, immortal, fear- less, sorrowless and endless, (in the attitude, " I am he "). (8) The THINKING MIND is the sphere of the Jivat- man. The subtle substratum is what:has to be thought of. The divine agent that exercises his influence in aid, in this case, is the Ksetra-jña. The connecting link, (between the thinking mind and the Kuta-stha), is the concerned Nadi. He, who moves on (unconcerned), in the thinking mind, in what has to be thought of, in the Kșetra-jña, in the Nadī concerned, in the Prāņa, in the knowledge resulting (through reflection), in the bliss emanating from such knowledge, in the ether of the heart, (wherein it is construed), in the interior of all

484 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

these (as the Antar-yamin), is this Atman. One should resort to this Atman, that is originless, immortal, fearless, sorrowless and endless, (in the attitude, " I am he"). (9) The VOCAL ORGAN is the sphere of the Jīvatman. The subtle substratum is what has to be expressed. The divine agent that exercises his benevolent influence, in this case, is Fire. The connecting link, (between the vocal organ and the Kuta-stha), is the concerned Nādī. He, who moves on (unconcerned), in the vocal organ, in what has to be expressed, in Fire, in the Nadi concerned, in the Prana, in the resultant knowledge acquired, in the bliss emanating from such knowledge, in the ether of the heart, (wherein it is construed), in the interior of all these (as the Antar-yamin), is this Atman. One should resort to this Atman, that is originless, immortal, fearless, sorrowless and endless, (in the attitude, " I am he"). (10) The HANDS are the sphere of the Jivatman. The subtle substratum is what has to be handled. The divine agent that exercises his benevolent influence in aid, in this case, is Indra. The connecting link, (between the two hands and the Kuta-stha), is the concerned Nadī. He, who moves on (unconcerned), in the two hands, in what has to be handled, in Indra, in the Nādī concerned, in the Prana, in the resultant know- ledge acquired, in the bliss emanating from such know- ledge, in the ether of the heart, (wherein it is construed), in the interior of all these (as the Antar-yamin), is this Atman. One should resort to this Atman, that is

THE SUBĀLOPANIȘAD 485

originless, immortal, fearless, sorrowless and endless, (in the attitude, " I am he "). (11). The FEET are the sphere of the Jivatman. The subtle substratum is what has to be traversed (in space). The divine agent that exercises his benevolent influence in aid, in this case, is Visnu. The connecting link, (between these limbs and the Kuta-stha), is the con- cerned Nadī. He, who moves on (unconcerned), in the two feet, in what has to be traversed (in space), in Visnu, in the Nadi concerned, in the Prana, in the resultant knowledge acquired (through locomotion), in the bliss. emanating from such knowlege, in the ether of the heart, (wherein it is construed), in the interior of all these, (as the Antar-yamin, is this Atman. One should resort to. this Atman, that is originless, immortal, fearless, sorrow- less and endless, (in the attitude, " I am he"). (12) The ANUS is the sphere of the Jivatman. The subtle substratum is what has to be evacuated. The divine agent that exercises his benevolent influence in aid, in this case, is Death. The connecting link, (between the anus and the Kuta-stha), is the concerned Nādī. He, who moves on (unconcerned), in the anus, in what has to be evacuated, in Death, in the Nadī concerned, in the Prana, in the resultant knowledge acquired, in the bliss emanating from such knowledge, in the ether of the heart, (wherein it is construed), in the interior of all these (as the Antar-yamin), is this. Atman. One should resort to this Atman, that is originless, immortal, fearless, sorrowless, and endless, (in the attitude, "I am he"). (13)

486 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

The GENITALS are the sphere of the Jivatman. The subtle substratum is what has to be enjoyed as carnal sexual pleasure. The divine agent that exercises his benevolent influence in aid is Praja-pati, in this case. The connecting link, (between the genitals and the Kuta-stha), is the concerned Nadi. He, who moves on (unconcerned), in the genitals, in what has to be enjoyed as carnal sexual pleasure, in Praja-pati, in the Nadī concerned, in the Prana, in the resultant knowledge acquired, in the bliss emanating from such knowledge, in the ether of the heart, (wherein it is construed), in the interior of all these (as the Antar-yamin), is this Atman .. One should resort to this Atman, that is originless, immortal, fearless, sorrowless and endless, (in the attitude, " I am he "). (14)

. THE ISVARA NOT TRANSCENDING BEYOND THE TURYA

This Atman (that has been characterized as the originless, immortal, fearless, sorrowless and endless entity), (this Is'vara) is omniscient; this is omnipotent, this the supreme controller; this, that is immanent in the interior of all; this the main cause from which all (effects) spring; this, that is resorted to by all with all forms of felicity, (as the bestower of all kinds of beati- tude, of this as well as of the other world), and does not himself stand in need of beatitudes of any kind; that is likewise adored by all the Veda-s and S'astra-s, (for similar reasons), but does not stand in need of the

THE SUBÄLOPANIȘAD 487

Veda-s and S'astra-s; whose food is all this (ignorance of the Atman and its concomitants), but who does not himself become the food of any; for that very reason, the most excellent and auspicious verity (of the Brahman), the supreme director of all, (holding sway over the entire phenomenal world of beings and wielding the powers of creation, sustenance, destruc- tion, benediction and sudden disappearance), is full of food, the Bhutatman, (the Virad-atman of all beings); is full of Prana, (vital power of the subtle sheath), the Atman of perceptions and actions, (the Hiranya- garbha); is full of Manas, (ideations of the subtlest, innermost sheath), the Atman of mental resolves, (the. Bījatman); is full of the knowledge (resulting from Samādhi), the Atman of Kala (time), (the Saksy-atman in whom the three Guna-s stand equipoised) ; is full of the innermost bliss (not differentiated from the exquisite unsurpassed bliss of the Brahman), the Atman of dis- solution, (the Brahman, wherein all things, apart from it, stand dissolved). (When) there is no need for identity, (in the Paramatman of the character described above), whence can arise duality ? When there is little scope (in him) for the body (that is mortal), whence can there be death? (This Is'vara, that does not transcend beyond the Turya, by any means, is verily) not endowed with sentience internally, nor endowed with sentience externally, nor endowed with sentience both internally and externally, nor endowed with pal- pable sentience, nor sentient, nor non-sentient, neither (previously) known, nor capable of being known, (is

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verily unknown and unknowable)-Thus: this is the precept leading to liberation, this is the precept leading to the final conclusion arrived at by all the systems of Vedānta. (15)

ANUSĀSANA III

REMAINING AS THE ATMAN ALONE

KHAŅDA VI

ALL CREATION IS ONLY OUT OF THE BRAHMAN

Whatever, (is seen to exist now in this world), did not verily exist at the beginning (of creation). The root-less (existence, the Brahman, alone existed). Hence, all these creatures (but the supreme Brahman) became propless, (like the rope-snake and were mere illusions). (The one Narayana alone is the main-stay of all crea- tures that are ignorant of the Atman.)

THE ENTIRE PHENOMENAL WORLD NON-EXISTENT APART FROM NĀRĀYAŅA

The eye, (the organ of vision), what has to be seen (and the seer), (this triad) is Narayana alone. (Apart from Narayana there is nought else). The ear, (the organ of hearing), what has to be heard, (and the hearer), (this triad) is Narayana alone. The nose, (the olfactory sense), what has to be smelt, (and the smell- er), (this triad) is Narayana alone. The tongue, (the

THE SUBĀLOPANIȘAD 489

gustatory sense), what has to be experienced as taste, (and the taster), this triad is Narayana alone. The in- tegument, (the tactile sense), what has to be experienced as touch, (and the feeler of the touch), (this triad) is Narayana alone. The mind, what has to be revolved therein, (and the contemplator), (this triad) is Narayaņa alone. The intellect, what has to be cognized, (and the cognizer), (this triad) is Narayana alone. The, self- conscious mind, what is its content, (and the individual- izer), (this triad) is Nārāyana alone. The thinking mind, what has to be syllogized, (and the syllogizer), (this triad) is Narayana alone. The vocal organ, what has to be articulately expressed, (and the speaker), (this triad) is Narayana alone. The two hands, what has to be handled, (and he who handles), (this triad) is Narayana alone. The two feet, what has to be traversed (in space), (and he who moves from place to place), (this triad) is Narayana alone. The anus, what has to be evacuated, (and the evacuator), (this triad) is Nārayana alone. The genitals, what has to enjoyed as sexual pleasure (and the enjoyer of sexual pleasure), (this triad) is Narayana alone. The sustainer (the Virād-atman), the creator, (the Hiranya-garbha), the supreme controller (the Is'vara, the creator, sustainer and destroyer), the witness that stands unattached (the Turyatman), and the celestial radiance, is the one Nārayana alone, (that manifests himself in all his glory as the Paramatman). The twelve Aditya-s, the eleven Rudra-s, the seven Marut-s, the eight Vasu-s, the twin As'vin-s, (the four Veda-s), the Rc, the Yajus, the Saman 62

490 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

(and the Atharvan), the Mantra-s (employed in sacrifices), the three sacrificial fires, (Daksiņa, Garha-patya, and Ahavanīya), the Ajya, (ghee-offering), the Ahuti, (the act of offering oblations), and what springs out (of the performance of the sacrifice) is the celestial radiance, the one (Paramatman), Narayana alone. Mother, father, brother, place of residence, shelter, friend, the path (leading to the exquisite world beyond), all this is Nārāyaņa alone. (2-4)

THE NAMES OF THE SUSUMNA LEADING TO THE EXQUISITE STATE (OF NĀRĀYAŅA) The Viraja, (the Sușumņā-nādī leading to the exquisite state of Narayana), the Su-dars'ana, (which leads to the acquisition of gnosis), the Jita, (that is the means to be adopted for the attainment of the state of the A-parajita-brahman), the Saumya, (the auspicious path), the A-mogha, (the unfailing one), the Kumāra, (the youth-bestowing one), the Amrta, (leading to the state of immortality), the Satya, (leading to the Satya-brahma-loka), the Madhyama, (situated in the middle of the ten Nadi-s Ida and others), the Nāsīrā, (the chief Nadī), the S'is'ura, (causing repose unto the Prana-s), the Asura, (the bestower of the state of the chief Prana, the Hiranya-garbha), the Surya, (the bestower of the course 'of the sun), the Bhas-vati, (the path of radiance)-these should be known as the names of the divine Sușumņā-nadī, (which leads to the attainment of the most exalted state of Nārayaņa). (5)

THE SUBĀLOPANIȘAD 491

THE SOVEREIGNTY OF NARĀYAŅA ALONE EVERYWHERE

(This Atman), that has to course through the above Nadī-s), thunders (becoming a cloud), sings (becoming a Gandharva), blows (becoming a wind), and rains (becoming a rain-cloud); he alone is Varuņa, (the lord of waters); he alone is the Surya, (the sun-god) ; he alone is the Moon ; he alone is the divisions of time, (such as seconds, minutes, etc.); he alone is the Kavi, (S'ukra); he alone is Brahman, (the creator); he alone is Indra, (the king of the celestials) ; he alone is the day (of sixty Ghațika-s) and the half-day, (day-time or night); or divisions of time, known as Kalpa-s, (ages made up of days and nights according to human computation) and Maha-kalpa-s, (according to the computation of the Virat-purusa); he alone is up and down and all the points of the compass, (principal and intermediate). All these, expressed, (as aforesaid), or implied, is Nara- yaņa alone. All this, what has been, (what is) and what is yet to be, is the Purusa alone. That is the state of remaining as the all-pervading Visnu, (the Paramat- man, Narayana, shorn of the difference between the pervader and what he pervades). Sages always visualize that most exalted state of Visnu actually as the Paramatman. These Vipra-s, (most exalted knowers of the Brahman), with their passions cast away and all their inner senses alert, expound most clearly that most exalted state of Visnu, unto ignorant folk like us-Thus. This is the precept relating to

492 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

Nirvaņa, (alone-ness). This is the precept of the Veda. This is the precept of the Veda. (6, 7)

ANUSĀSANA IV

THE FORM OF THE ANTAR-YAMIN

KHAŅDA VII

NARAYANA, THE ANTAR-YAMIN OF ALL

There abides for ever the one Aja, (the Atman that is not born of himself or out of other sources), (while everything else is born of Maya, illusion). The one perpetual existence, (the Brahman, which remains) in the cavern (of the intellect), within the body (of all beings), (influencing, as witness, the intellect in its coursing through its thousand and one functions, reveal- ing the real nature of things presented to it, aiding it in its capacity to accept the congruous and reject the incongruous, itself remaining as the absolute sentience without a counterpart, and finally contributing to the dawning of superior wisdom, as a result of the analysis, and synthesis resorted to by the intellect in its explora- tion of the truth). The earth is the body of the Atman. He traverses right through the earth. The earth knows him not. The waters are his body. He traverses right through the waters. The waters know : him not. Fire is his body. He traverses right through fire. Fire knows him not. Air is his body. He traverses

THE SUBĀLOPANIȘAD 493

right through air. The air knows him not. Ether is his body. He traverses right through ether. Ether knows him not. The mind is his body. He traverses right through the mind. The mind knows him not. The intellect is his body. He traverses right through the in- tellect. The intellect knows him not. The self-conscious mind is his body. He traverses right through the self- conscious mind. The self-conscious mind knows him not. The thinking mind is his body. He traverses the thinking mind right through. The thinking mind knows him not. The A-vyakta, (non-distinct nebula), is his body. He traverses the A-vyakta right through. The A-vyakta knows him not. The A-ksara, (the imperishable Is'vara), is his body. He traverses the A-ksara right through. The A-ksara knows him not. Mrtyu, (Death), is immanent in all beings and is yet bereft of all sins, (he remaining as the supreme controller, full of unconcern .and indifference, while all beings are affected by virtue and vice), shining in all his glory and manifesting himself in his real form as the indivisible one, (while all other things apart from him are many, even as the pots and pans are many, while the ether pervading them .all is one and indivisible); (that is) Narayana, (the (Paramātman). (1)

THE PEDIGREE OF THIS VIDYĀ

This Vidya, (viz., of the peerless, non-differentiated ·Brahman, which alone remains as the residual sub- :stratum, when the misconceptions relating to it and

494 THE SĀMANYA VEDĀNTA UPANIȘAD-S

generated out of ignorance, cease to exist), Visnu, by whom all ignorance has been cast off, bestowed on Brahman, (the creator), by whom likewise all ignorance has been cast off. The Lord Brahman bestowed it on Ghorangiras. Sage Ghorangiras bestowed it on Raikva. Raikva bestowed it on Rama and Rama bestowed it on all beings. Thus is the precept relating to Nirvaņa, (alone-ness). Thus is the precept of the Veda. Thus is the precept of the Veda. (2)

ANUSĀSANA V

THE STATE OF THE ATMAN REMAINING IN THE BODY

KHAŅDA VIII

THE PURITY OF EVEN THE ATMAN REMAINING IN THE BODY

The Atman, abiding in the cavern (of the heart), in the interior of the body of all beings, is pure, (even though the three sheaths of all beings, from Brahman (the creator) down to a clump of grass, are impure, as the innermost Atman is by no means affected by the changes taking place therein.) (This Atman,) though intimately connected with the interior of the gross body (of all beings), which is full of stinking fluid, oozing out of the fat and the flesh, (and subject to anguish, disease, old age and death), which resembles

THE SUBĀLOPANIȘAD 495

in its durability the wall painted in a picture, which could be compared, in point of its invulnerability, only to the city of the Gandharva-s, (a castle in the air), which is as fragile as the pith of a plantain tree, which is as fickle as a bubble, (this Atman) is however, pure. Knowers of the Brahman see this Atman departing (from the body), devoid of impurities, grief and de- fects, with a form which cannot be comprehended, (as it is beyond the range of perception, being made of something, which cannot be specified), empyrean, radiant, nonattached (even though penetrating the interior of all things), pure, with a body of fire endowed with the three powers, (Icchā, Kriya, and Jñana,) and hence full of all and of the form of all, (he being the Atman of all beings), transcending form and measure- ments, the supreme controller of all, the unknowable, devoid of the three sheaths, that has his abode in the cavern of the intellect, the immortal one, that manifests himself as the peerless Brahman alone, of the form of absolute, unsurpassed bliss and see him (as the Brahman) accomplished through the denial (of all things apart from it). (One should know this Paramat- man as one's own Atman). (1)

KHAŅPA IX

DISSOLUTION OF ALL BEINGS IN THE SEEDLESS BRAHMAN

Then the sage Raikva asked (the sage Ghorangiras) thus: "O Lord! in what do all things meet with their

496 THE SAMĀNYA VEDĀNTA UPANIȘAD-S

final extinction?" Unto him the Lord replied: " He, (the Jivätman), who absorbs the eye alone (responsive to forms) into his own self (during the Nitya-pralaya), dissolves the eye alone in the formless. Brahman (during Kaivalya). He, who absorbs (forms) alone, that are seen, into his own self (during the Nitya-pralaya), dissolves such forms alone in the formless Brahman (during Kaivalya). He, who absorbs the sun alone, (that exercises his benevolent influence over the eye (and forms) into his own form (during the Nitya-pralaya), dissolves that sun alone in the formless Brahman (during Kaivalya). He, who absorbs (the Susumņā-nādi alone, called) the Viraja into his own self (during the Nitya-pralaya), dissolves that Viraja alone in the formless Brahman (during Kaivalya). He, who absorbs the Prana alone functioning in the eye into his own self (during the Nitya-pralaya), dissolves that functioning Praņa alone in the formless Brahman (during Kaivalya). He, who absorbs the knowledge alone (derived from the perception of forms) into his own self (during the Nitya- pralaya), dissolves that knowledge alone in the formless Brahman (during Kaivalya). He, who absorbs the bliss alone (emanating from the perception of forms) into his own self (during the Nitya-pralaya), dissolves such bliss alone in the formless Brahman (during Kaivalya). He, who absorbs the Turīya, (the pure Ätman) alone into his own self (during of Nitya-pralaya), dissolves that Turiya alone in the formless Brahman (during Kaivalya). This (pure Atman), (that sprouts out of and leaves a seed), merges into the seedless

THE SUBĀLOPANIȘAD 497

Brahman alone, that is the immortal, fearless, sorrowless and endless (Turya)". Thus he replied : (1) (The Jivatman), that absorbs the ear alone (res- ponsive to sounds) into his own self (during the Nitya- pralaya), dissolves the ear alone, in the formless Brah- man (during Kaivalya). He, who absorbs (sounds) alone that are heard into his own self (during the Nitya- pralaya), dissolves such sounds alone, in the formless Brahman (during Kaivalya). He, who absorbs Indra and other guardians of the cardinal points alone that exercise their benevolent influence over the ear (and sounds) into his own self (during the Nitya-pralaya), dissolves the same Indra and other guardians of the cardinal points alone, in the formless Brahman (during Kaivalya). He, who absorbs (the Susumņā-nadī alone, known as) the Sudars'ana into his own self (during the Nitya-pralaya), dissolves the same Sudars'ana-nādīalone, in the formless Brahman (during Kaivalya). He, who absorbs the Apäna alone (functioning in the ear) into his ownself (during the Nitya-pralaya), dissolves the same Apana alone, in the formless Brahman (during Kaivalya). He, who absorbs the knowledge alone (acquired by hear- ing sounds) into his own self (during the Nitya-pralaya), dissolves such knowledge alone, in the formless Brahman (during Kaivalya). This (pure Atman), that is the immortal, fearless, sorrowless and endless (Turya), (that sprouts out of and leaves a seed), merges into the seedless Brahman alone. Thus he replied. (2) (The Jivatman), that absorbs the nose alone (that is responsive to smells) into his own self (during the 63

498 THE SAMANYA VEDANTA UPANIȘAD-S

Nitya-pralaya), dissolves that nose alone, in the formless Brahman (during Kaivalya). He, who absorbs (smells) alone that are experienced by the nose into his own self (during the Nitya-pralaya), dissolves the same smells alone, in the formless Brahman (during Kai- valya). He, who absorbs the earth alone (exercising its benevolent influence over the nose and smells) into his own self (during the Nitya-pralaya), dissolves the same earth alóne, in the formless Brahman (during Kaivalya). He, who absorbs (the Susumņa-nadi, known as) the Jita alone into his own self (during the Nitya-pralaya), dissolves the same Jita-nadi alone, in the formless Brahman (during Kaivalya). He, who absorbs the Vyana alone (functioning in the nose) into his own self (in the Nitya-pralaya), dissolves the same Vyana alone, in the formless Brahman (during Kaivalya). He, who absorbs the knowledge alone (acquired through ex- periencing smells) into his own self (during the Nitya- pralaya), dissolves the same knowledge alone, in the formless Brahman (during Kaivalya). This (pure Atman), that is the immortal, fearless, sorrowless, and endless (Turya), (that sprouts out of and leaves a seed), merges into the seedless Brahman alone. Thus he replied. (The Jivätman), that absorbs the tongue alone into :(3)

his own self (during the Nitya-pralaya), dissolves the tongue alone, in the formless Brahman (during Kai- valya). He, who absorbs (tastes) alone that are experi- enced by the tongue into his own self (during the Nitya- pralaya), dissolves the same tastes alone, in the formless

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Brahman (during Kaivalya). He, who absorbs Varuņa alone, (the lord of waters), (that exercises his benevolent influence over the tongue and tastes), into his own self (during the Nitya-pralaya), dissolves the same Varuņa alone, in the formless Brahman (during Kaivalya). He, who absorbs (the Susumņa-nādī alone, known as) the Saumya into his own self (during the Nitya-pra- laya), dissolves the same Saumya alone, in the formless Brahman (during Kaivalya). He, who absorbs the Udana alone (functioning in the tongue) into his own self (during the Nitya-pralaya), dissolves the same Udana alone, in the formless Brahman (during Kaivalya). He, who absorbs the knowledge alone (acquired through experiencing tastes) into his own self (during the Nitya- pralaya), dissolves the same knowledge alone, in the formless Brahman (during Kaivalya). This (pure Atman), that is the immortal, fearless, sorrowless and endless (Turya), (that sprouts out of and leaves a seed) merges into the seedless Brahman alone. Thus he replied. (4) (The Jivatman), that absorbs the integument alone into his own self (during the Nitya-pralaya), dissolves the same integument alone, in the formless Brahman (during Kaivalya). He, who absorbs the touch alone (experienced by the integument) into his own self (during the Nitya-pralaya), dissolves the same touch alone, in the formless Brahman (during Kaivalya). He, who absorbs air alone (that exercises its benevolent influence on touch) into his own self (during the Nitya- pralaya), dissolves the same air alone, in the formless

500 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

Brahman (during Kaivalya). He, who absorbs (the Sușumņā-nādi alone known as) the Mogha into his own self (during the Nitya-pralaya), dissolves the same Mogha-nādī alone, in the formless Brahman (during Kaivalya). He, who absorbs the Samana alone (func- tioning in the integument) into his own self (during the Nitya-pralaya), dissolves the same Samana alone, in the formless Brahman (during Kaivalya). He, who absorbs the knowledge alone (that is acquired through the ex- perience of touch) into his own self (during the Nitya- pralaya), dissolves the same knowledge alone, in the formless Brahman (during Kaivalya). This (pure Atman), that is the immortal, fearless, sorrowless, and endless (Turya), (that sprouts out of and leaves a seed) merges into the seedless Brahman alone. Thus he replied. (The Jivätman), that absorbs the vocal organ alone (5)

into his own self, (during the Nitya-pralaya), dissolves the same vocal organ alone, in the formless Brahman, (during Kaivalya). He, who absorbs articulate expres- sions alone (of the vocal organ) into his own self (during the Nitya-pralaya), dissolves such articulate expressions alone, in the formless Brahman (during Kaivalya). He, who absorbs Fire alone (that exercises his benevolent influence over speech) into his own self, (during the Nitya-pralaya), dissolves the same Fire alone, in the formless Brahman (during Kaivalya). He, who absorbs (the Susumņā-nādī alone known as) the Kumara into his own self (during the Nitya- pralaya), dissolves the same Kumārā-nādī alone, in

THE SUBĀLOPANIȘAD 501

the formless Brahman (during Kaivalya). He, who absorbs the Vairambha- (vital-air) alone (functioning in the vocal organ) into his own self (during the Nitya- pralaya), dissolves the same Vairambha alone, in the formless Brahman (during Kaivalya). He, who absorbs the knowledge acquired from speech alone into his own self (during the Nitya-pralaya), dissolves the same knowledge alone, in the formless Brahman (during Kaivalya). This pure Atman, that is the immortal, fearless, sorrowless, and endless (Turya), (that sprouts out of and leaves a seed), merges into the seedless Brahman alone. Thus he replied. (6) (The Jivatman), that absorbs the two hands alone into his own self (during the Nitya-pralaya), dissolves the two hands alone, in the formless Brahman (during Kaivalya). He, who absorbs the functions of the two hands alone into his own self (during the Nitya-pralaya), dissolves the same functions of the two hands alone, in the formless Brahman (during Kaivalya). He, who absorbs Indra alone (who exercises his benevolent influence on the two hands and their functions) into his own self (during the Nitya-pralaya), dissolves the same Indra alone, in the formless Brahman (during Kaivalya). He, who absorbs (the Susumņā-nādī, known as) the Amrta alone into his own self (during the Nitya-pralaya), dissolves the same Amrtā-nādī alone, in the formless Brahman (during Kaivalya). He, who absorbs the Mukhya-prana (vital power) alone (that functions in the two hands) into his own self (during the Nitya-pralaya), dissolves the same Mukhya-prāņa

502 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

alone, in the formless Brahman (during Kaivalya). He, who absorbs the knowledge (acquired from the function- ing of the two hands) alone into his own self (during the Nitya-pralaya), dissolves the same knowledge alone, in the formless Brahman (during Kaivalya). This (pure Ätman), that is the immortal, fearless, sorrowless and endless (Turya), (that sprouts out of and leaves a seed), merges into the seedless Brahman alone. Thus he replied. (7) (The Jivatman), that absorbs the two feet alone into his own self (during the Nitya-pralaya), dissolves the same two feet alone, in the formless Brahman (during Kaivalya). He, who absorbs locomotion alone into his own self (during the Nitya-pralaya), dissolves such locomotion alone, in the formless Brahman (during Kaivalya). He, who absorbs Vișņu, (that exercises a benevolent influence over the two feet and locomotion) into his own self (during the Nitya-pralaya), dissolves the same Vișnu alone, in the fromless Brahman (during Kaivalya). He, who absorbs (the Susumņā-nādī, known as) the Satya into his own self (during the Nitya-pra- laya), dissolves the same Satya-nādī, in the formless Brahman (during Kaivalya). He, who absorbs the Antar-yama alone (that functions in the two feet) into his own self (during the Nitya-pralaya), dissolves the same Antar-yama alone in the formless Brahman (during Kaivalya). He, who absorbs the knowledge acquired through locomotion alone into his own self (during the Nitya-pralaya), dissolves the same knowledge alone, in the formless Brahman (during Kaivalya). This (pure

THE SUBĀLOPANIȘAD 503

Atman), that is the immortal, fearless, sorrowless and endless (Turya), (that sprouts out of and leaves a seed), merges into the seedless Brahman alone. Thus he replied. (8) (The Jivatman), that absorbs the anus alone into his own self (during the Nitya-pralaya), dissolves the same anus, in the formless Brahman (during Kaivalya). He, who absorbs evacuation alone into his own self (during the Nitya-pralaya), dissolves the same evacuation alone, in the formless Brahman (during Kaivalya). He, who absorbs Mrtyu (that exercises a benevolent in- fluence over evacuation) alone into his own self (dur- ing the Nitya-pralaya), dissolves the same Mrtyu alone, in the formless Brahman (during Kaivalya). He, who absorbs the Madhyama-nadī alone into his own self (during the Nitya-pralaya), dissolves the same Madh- yama-nādī alone, in the formless Brahman (during Kaivalya). He, who absorbs the Prabhañjana (func- tioning in the anus) alone into his own self (during the Nitya-pralaya), dissolves the same Prabhañjana, in the formless Brahman (during Kaivalya). He, who absorbs the knowledge (acquired from evacuation'and the anus) alone into his own self (during the Nitya- pralaya), dissolves the same knowledge, in the form- less Brahman (during Kaivalya). This (pure Atman), that is the immortal, fearless, sorrowless and endless (Turya), (that sprouts out of and leaves a seed), merges into the seedless Brahman alone. Thus he replied. (9) (The Jivatman), that absorbs the genitals alone into his own self (during the Nitya-pralaya), dissolves

504 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

the same genitals alone, in the formless Brahman (during Kaivalya). He, who absorbs the sexual pleasure alone (experienced by the genitals) into his own self (during the Nitya-pralaya), dissolves the same sexual pleasure alone, in the formless Brahman (during Kai- valya). He, who absorbs Praja-pati alone (that exercises a benevolent influence over the genitals) into his own self (during the Nitya-pralaya), dissolves the same Praja-pati alone, in the formless Brahman (during Kaivalya). He, who absorbs (the Susumņa-nādī alone known as) the Nasira into his own self (during the Nitya-pralaya), dissolves the same Nasīra-nādī alone, in the formless Brahman (during Kaivalya). He, who absorbs the Kurmira alone (that functions in the genitals) into his own self (during the Nitya-pralaya), dissolves the same Kurmira alone, in the formless Brahman (during Kaivalya). He, who absorbs the knowl- edge alone (acquired from the functioning of the genitals) into his own self (during the Nitya-pralaya), dissolves the same knowledge alone, in the formless Brahman (during Kaivalya). This (pure Atman), that is the immortal, fearless, sorrowless, and endless (Turya), (that sprouts out of and leaves a seed), merges into the Brahman alone. Thus he replied. (The Jīvätman), that absorbs the mind alone into (10)

his own self (during the Nitya-pralaya), dissolves the. same mind alone, in the formless Brahman (during Kai- valya). He, who absorbs the revolving of the mind alone into his own self (during the Nitya-pralaya), dissolves the. revolving of the mind alone, in the formless

THE SUBĀLOPANIȘAD 505

Brahman (during Kaivalya). He, who absorbs the Moon alone (exercising a benevolent influence over the mind) into his own self (during the Nitya-pralaya), dissolves the same Moon, in the formless Brahman (during Kaivalya.) He, who absorbs the S'is'ura-nadi alone into his own self (in the Nitya-pralaya), dissolves the same S'is'ura- nādī alone, in the formless Brahman (during Kaivalya.) He, who absorbs the S'yena alone (functioning in the mind) into his own self (during the Nitya-pralaya), dis- solves the same S'yena alone, in the formless Brahman (during Kaivalya). He, who absorbs the knowledge alone (gained from exercising the mind) into his own self {during the Nitya-pralaya), dissolves thesame knowledge, in the formless Brahman (during Kaivalya). This (pure Atman), that is the immortal, fearless, sorrowless and endless (Turya), (that sprouts out of and leaves a seed), merges into the seedless Brahman alone. Thus he replied. (11) (The Jivatman), that absorbs the intellect alone into his own self (during the Nitya-pralaya), dissolves the same intellect alone, in the formless Brahman (during Kaivalya). He, who absorbs what has to be cognized alone (by the intellect) into his own self (during the Nitya-pralaya), dissolves the same that is cognized alone, in the formless Brahman (during Kai- valya). He, who absorbs Brahman, (the creator), alone, (that exercises a benevolent influence over the intellect) into his own self (during the Nitya-pralaya), dissolves the same Brahman, (the creator), alone, in the form- less Brahman (during Kaivalya). He, who absorbs (the 64

506 THE SAMĀNYA VEDĀNTA UPANIȘAD-S

Sușumņā-nādī alone, known as) the Surya into his own self (during the Nitya-pralaya), dissolves the same Surya-nadr alone, in the formless Brahman (during Kaivalya). He, who absorbs the Krgna alone (that functions in the intellect) into his own self (during the Nitya-pralaya), dissolves the same Krsna (vital air) alone, in the formless Brahman (during Kaivalya). He, who absorbs the knowledge alone (acquired through the intellect) into his own self (during the Nitya-pralaya), dissolves the same knowledge alone, in the formless Brahman (during Kaivalya). This (pure Atman), that is the immortal, fearless, sorrowless and endless (Turya), (that sprouts out of and leaves a seed), merges into the seedless Brahman alone. Thus he replied. (12) (The Jivatman), that absorbs the conceited mind alone into his own self (during the Nitya-pralaya), dissolves the same conceited mind alone, in the form- less Brahman (during Kaivalya). He, who absorbs the experience of the conceited mind alone into his own self (during the Nitya-pralaya), dissolves the same experi- ence alone, in the formless Brahman (during Kaivalya). He, who absorbs Rudra alone (that exercises his influence over the conceited mind) into his own self (during the Nitya-pralaya), dissolves the same Rudra alone, in the formless Brahman (during Kaivalya). He, who absorbs (the Susumņā-nādr known as) the Asura alone into his own self (during the Nitya-pralaya), dissolves the same Asurā-nādī alone, in the formless Brahman (during Kaivalya). He, who absorbs the S'veta (vital air) alone (functioning in the conceited mind) into his own self

THE SUBÄLOPANIȘAD 507

(during the Nitya-pralaya), dissolves the same S'veta (vital air) alone, in the formless Brahman (during Kai- valya). He, who absorbs the knowledge alone acquired (through conceit) into his own self (during the Nitya- pralaya), dissolves the same knowledge alone, in the form- less Brahman (during Kaivalya). This (pure Atman), that is the immortal, fearless, sorrowless and endless (Turya), (that sprouts out of and leaves a seed), merges into the seedless Brahman alone. Thus he replied. (13) (The Jivatman), that absorbs the thinking mind alone into his own self (during. the Nitya-pralaya), dis- solves the same thinking mind alone, in the formless Brahman (during Kaivalya). He, who absorbs the ex- perience of the thinking mind alone into his own self (during the Nitya-pralaya), dissolves the same experi- ence alone, in the formless Brahman (during Kaivalya). He, who absorbs the Ksetra-jña alone (that exercises his influence over the thinking mind) into his own self (during the Nitya-pralaya), dissolves the same Ksetra- jña alone, in the formless Brahman (during Kaivalya). He, who absorbs the Bhasvati-nadi alone into his own self (during the Nitya-pralaya), dissolves the same Bhasvatī-nadī alone, in the formless Brahman, (during Kaivalya). He, who absorbs the Naga-vital-air alone into his own self (during the Nitya-pralaya), dissolves the same Naga-vital-air alone, in the formless Brahman (during Kaivalya). He, who absorbs the knowledge alone (acquired through the thinking mind) into his own self (during the Nitya-pralaya), dissolves the same knowl- edge alone, in the formless Brahman (during Kaivalya).

508 THE SAMĀNYA VEDĀNTA UPANIȘAD-S

He, who absorbs the bliss alone (resulting from the acquisition of knowledge) into his own self (during the Nitya-pralaya), dissolves the same bliss alone, in the formless Brahman (during Kaivalya). He, who absorbs the Turiya alone, (the pure Atman devoid of change) into his own self (during the Nitya-pralaya), dissolves the same Turīya alone, in the formless Brahman (dur- ing Kaivalya). This (pure Atman), that is the im- mortal, fearless, sorrowless, and endless (Turya), (that sprouts out of and leaves a seed), merges into the seedless Brahman alone. Thus he replied. (14)

FRUIT OF THE KNOWLEDGE OF THE SEEDLESS BRAHMAN

He, who knows the seedless Brahman thus, be- comes the seedless Brahman alone, (simultaneously with the dawning of the knowledge, that he is the Brahman alone and nought else, that is nonexistent). He is not born again. He does not die. He does not grow infatuated. He is not broken. He is not burnt. He is not cut asunder. He does not shake. He is not angry. Knowers of the Brahman declare him as the all-consuming Atman, (attainable only by one, who is a Jīvan-mukta). (15)

THE MEANS TO BE EMPLOYED FOR THE ATTAINMENT OF THE BRAHMAN AND THE ATMAN This Atman is not attainable through the exposi- tion of the Veda-s a hundred times ; nor through the in- timate study of the S'astra-s, that are countless ; nor

THE SUBĀLOPANIȘAD 509

through relying on knowledge propped up with a clear intellect ; nor through a strong memory, nor through the Veda-s, nor through the performance of sacrifices, nor through undergoing a severe penance, nor through the study of the Samkhya-philosophy, nor through the practice of Yoga, nor through the discipline of the four stages in life, (pursued in strict conformity with the rules laid down in the Dharma-sastra-s), nor through any other means, do people attain the Atman. It is only those that are thoroughly disciplined, (through conforming to the courses laid down in the Veda-s), through a study of the Veda-s and the Vedanta-s (as laid down in the Upanisad-s) in a rigorous manner, through sincere and devoted service rendered to the Guru, through the renunciation of all actions and aus- terities and through the desire to study the true import (of the Vedanta, as expounded by the One Hundred and Eight Upanisad-s), in the prescribed manner, it is only they that attain the Atman. Having adopted this course and become quiescent (through the abate- ment of the inner senses), possessed of self-control (through keeping under proper restraint the organs of perception and action), and withdrawn from the world, thoroughly disgusted with it, full of forbearance (un- affected by the pairs of opposites, such as heat and cold), and having reached the state of Samadhi, (ecstatic trance of the changeless variety), the most exalted knower of the Brahman sees in his own Atman the Paramatman, (that is the Brahman), and becomes the Atman of all. He who knows thus. (16)

510 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

KHAŅŅA X

THE ESTABLISHMENT OF ALL THE WORLDS IN THE BRAHMAN AND THE ATMAN

Then the sage Raikva asked this (Ghorangiras) thus: "O Lord! Wherein do all (the worlds with all their beings) become firmly established ?" "In the Rasa-tala worlds," replied he. (Query): "Wherein are the Rasa-tala worlds established in the relationship of the warp and the woof ?" "In the Bhur (terrestrial) worlds", replied he. (Query): "Wherein are the Bhur (terrestrial) worlds established in the relationship of the warp and the woof?" "In the Bhuvar (mid- etherlal) worlds" replied he. (Query): "Wherein are the Bhuvar (mid-ethereal) worlds established in the relationship of the warp and the woof?" "In the Suvar (celestial) worlds", replied he. (Query) : "Wherein are the Suvar (celestial) worlds established as the warp and the woof?" " In the Mahar-loka-s", replied he. (Query) : "Wherein are the Mahar-loka-s established as the warp and the woof ?" " In the Jano- loka-s", replied he. (Query): "Wherein are the Jano- loka-s established as the warp and the woof ?" " In the Tapo-loka-s", replied he. (Query) : "Wherein are the Tapo-loka-s established as the warp and the woof ?" "In the Satya-loka-s ", replied he. (Query): "Where- in are the Satya-loka-s established as the warp and the woof?" "In the Praja-pati-loka-s", replied he. (Query): " Wherein are the Praja-pati-loka-s established

: THE SUBĀLOPANIȘAD 511

as the warp and the woof ?" "In the Brahma- loka-s", replied he. (Query): "Wherein are the Brahma-loka-s established in the relation of the warp and the woof ?" " All the loka-s, like so many beads (in a rosary), are established in the Atman and the Brahman, in the relationship of the warp and the woof"-thus replied he. (1)

FRUIT OF THE KNOWLEDGE OF THE BRAHMAN SO RELATED

• He, who knows, in this manner, these (worlds, from the Rasa-tala to the Brahma-loka), as established in the Atman, that sage becomes the Brahman alone, (on the cessation of the relationship of the warp and the woof). (2)

ANUSĀSANA VI

THE WAY UPWARD

KHANDA XI

THE MANNER OF ASCENT, THROUGH THE NADI OF THE HEART

Then, (after listening to a description of the Brahma-loka), Raikva asked this (Ghorangiras) thus : "O Lord! How and by what means does this (Atman),

512 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

that is palpable knowledge, after leaving its seat and moving upwards, have its exit? " Unto him he replied thus : "In the middle of the heart is a mass of red flesh, wherein the white-lotus called the Dahara, has . bloomed like a red lotus, with its petals spread in different directions. In the middle of it is an ocean. In the middle of the ocean is ether. Therein are four Nadi-s known as the Rama, the A-rama, the Iccha, and the A-punar- bhava. Of these, the Rama leads the practitioner, through the practice of righteousness, to the Punya-loka, (the celestial world), while the A-rama leads the sinner, on account of his sins, to the Papa-loka, (bottom-less perdition). Through the Iccha-nadi is attained, (at the appropriate time), whichever object of desire one recalls as uppermost in his mind (during his last moments). Through the A-punar-bhava-nadi, one breaks through the sheath (in the form of a tube, opening into the Muladhara-cakra, by means of the Kundalinī-power, developed through the practice of Yoga). Having broken through the sheath (and reached the region of the crest, through the Susumna-path), the practitioner breaks through the shell of the crest, (vis., the skull), (and leaves his body). Having broken through the skull (and reached the Brahma-loka with his radiance and the like), he breaks through the earth- element, with a view to attain the seedless state. Having broken through the earth-element, he breaks through water. Having broken through water, he breaks through fire. Having broken through fire, he breaks through air. Having broken through air, he

THE SUBĀLOPANIȘAD 513

breaks through ether. Having broken through ether, he breaks through the mind. Having broken through the mind, he breaks through the Bhuta-s and the like, (the subtile elements). Having broken through the subtile elements, he breaks through the Mahat- tattva, (the eternal verity of the Jīva). Having broken through the Mahat-tattva, (the Jiva), he breaks through the A-vyakta, (the underlying causal principle of the three sheaths, gross, subtle, and causal). Having broken through the A-vyakta, he breaks through the A-kşara, (the imperishable Is'vara-tattva). Having broken through the A-ksara, (the imperishable Is'vara- tattva), he breaks through the Mrtyu, (the S'aksi-tattva, which consumes all at the time of dissolution). (Should one, through the grace of the Is'vara, enter the orifice of the Kaivalya-nadī, in the interior of the Sușumņā-nādī, by chance, then) the Mrtyu-tattva, in its turn, becomes one with the radiance (of the Brahman), manifesting itself as the exquisite Paramatman alone. Thereafter there is neither what is existent, nor what is non-ex- istent, nor what is partly existent and partly non-ex- istent. (1)

ANUSĀSANA VII RULE RELATING TO SAMĀDHI KHAŅDA XII

PURITY OF FOOD From Narāyaņa, (the reputed Is'vara), came into being food, (of the character of the ignorance of 65

514 THE SĀMANYA VEDĀNTA UPANIȘAD-S

the Atman) in a raw state, (at the commencement of the day of Brahman, the creator, in the Brahma- loka). In the Maha-samvartaka, (great deluge), (at the close of the day of Brahman, that food meets with its involution) in the Brahma-loka. (The raw food, which comes into being on another day of Brahman), becomes cooked, (fit for consumption), again, in the Aditya, (the fire of time), (through timely rains and the like, caused by the Sun). Again, the raw food becomes ripe for consumption in the (Kalyaņa- vasathya)-fire, (which is one of the five fires maintained in a sacrifice, for offering the flesh-oblation). Again, the raw food (eaten by a living being) becomes fit for assi- milation, through the Jathara-fire, (animal heat in the belly). [The four kinds of raw food, cooked and con- sumed as detailed above, are conducive to purity]. Food with water oozing out of it, (owing to the long interval after cooking or due to any other cause), or rendered stale (and kept under water over night), (or what remains after a S'udra has been served with it), (such food should by no means be eaten by a seeker after liberation, at any time). Pure food, (devoid of the defects detailed above, and sanctified by the sprinkling of Tulasi-water during Nivedana), not got by going a-begging, (either by himself or by employing his disciples for the purpose), or in accordance with a pre- arranged plan, (that such and such a house should be visited on such and such a day and the like), (but got at random, while moving about from place to place, like a bee flitting from flower to flower at random),

THE SUBALOPANIȘAD 515

such food alone should the seeker eat; (the ascetic) should not beg for food of any one whatsoever. [Through the observance of the aforesaid rules about purity of food, is attained purity of thought. With purity of thought as the antecedent, are generated knowledge, superior knowledge, perfect knowledge and the knowledge of the truth (of the Brahman). The fruit attained is in proportion to the quality and the quantum of such knowledge. With purity of food is attained the purity of inborn disposition; with the purity of inborn disposition is attained confirmed power of retention ; and on the attainment of a strong reten- tive memory, all knots, (doubts), of the heart completely vanish. The eligibility to the acquisition of the knowl- edge of the Brahman, therefore, depends entirely on the purity of the food, mental and physical.] (1)

KHAŅDA XIII

SAMADHI ATTENDED WITH ITS PRE-REQUISITE AIDS, THE MEANS TO THE ATTAINMENT OF THE KNOWLEDGE OF THE BRAHMAN

• (The sage partaking of pure food) should cultivate the desire to possess the innate characteristics of a child. The innate characteristics of a child are non-attachment, (due to the absence of prejudice in favour of, or against what is one's own or belongs to others, and to the non- development of the " I "-sense and the " Mine "-sense) and the complete absence of notions of virtue and vice.

516 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

By abstinence from speech, quick comprehension due to profound learning and non-observance of conven- tions relating to classes and stages in life, the sage derives his title (to the acquisition of the knowl- edge of the Brahman). [Even as the suckling child knows not the difference between what ought to be done and what ought not to be done and the con- sequences thereof, even so the Jñana-yogin, through the exalted knowledge of the nature of the Brahman, is immune from the delusion relating to the existence of things apart from the Atman.] That Kaivalya, (state of remaining as the peerless, non-differentiated Brahman), is possible of attainment only by such a Jñana-yogin, (silent, proficient and non-conventional, and not by anyone else), has been acclaimed by all the systems of Vedānta. Prajā-pati, the knower of the true import of the several systems of Vedanta, said thus : " After know- ing the highest state (to be that of the Atman alone), (the sage) should take his residence, at the foot of a tree, (in the outskirts of the village and practise Samādhi). (He should sustain himself without begging and satisfied with whatever food chance might bring him. Should no food reach him, he should make no effort to get it, but should grow indifferent in the attitude, "Let this body of mine remain or perish. It is of no consequence to me "). With a rag as his loin cloth, with no attendants to help him, remaining all alone in Samädhi, hankering after the Atman alone, with all his desires gratified in this manner and hence having no more desires to be gratified, with all his desires seared through Nir-vikalpa-samādhi,

THE SUBĀLOPANIȘAD 517

(changeless trance), recognizing in the tiger, the ele- phant, the lion, the gad-fly, the mosquito, the mungoose, the snake, the Raksasa and the Gandharva, (that might torment him at his tree-resort), so many forms of Mrtyu, (or looking upon them merely as so many forms of existence, sentience and bliss of the all-consuming Sakși-caitanya), the sage is not afraid of them on any account. He should develop the desire to stand like a tree, should not get angry, even if cut asunder and should not quail (at any prospective danger), but should stand enlightened as a knower of the Brahman. So also should he develop the desire to stand firm like a rock, should not get angry, even if riven through, and should not quail (at any prospective danger), but should stand as an exalted knower of the Brahman. Then should he cultivate the desire of standing like ether, should not get angry even if split and should not quail (at any prospective affliction), but should stand as a . more exalted knower of the Brahman. Then should he cultivate the desire for standing by the truth and stand as the most exalted knower of the Brahman, (viz., the Brahman alone). For, verily this truth is the Atman ". (1)

THE MEANS TO ATTAIN THE BRAHMAN ALONE: ITS SEVEN STAGES

Earth is the heart of all smells, (wherein they have their origin, sustenance and dissolution). Water is the heart of all tastes. Fire is the heart of all forms. Air

518 THE SAMANYA VEDĀNTA UPANIȘAD-S

is the heart of all touch. Ether is the heart of all sounds. The A-vyakta is the heart of all states. Mrtyu, (the Saksi-tattva, which dissolves all beings in itself), is the heart of all beings. The Mrtyu-tattva merges in the radiance (of the Brahman), manifesting itself as the exquisite Paramatman, (the seedless Brahman alone). Thereafter there is what is not existent, nor non-existent, nor partly existent and partly non-existent. Thus, this (truth) is the precept relating to the withdrawal from everything other than the Brahman. This again is the precept relating to liberation, the final conclusion arrived at by all the systems of Vedanta, the final conclusion arrived at by all the systems of Vedanta. (2)

ANUSĀSANA VIII

THE BRAHMAN-THE SUPREME POWER THAT CONSUMES ALL

KHAŅDA XIV

THE BRAHMAN-THE SUPREME POWER THAT CONSUMES ALL

(That reputed element), earth is the food, (the foremost among graspable things). In relation to it, water is the eater of the food, (the prime cause, wherein earth is dissolved during involution). Water

THE SUBĀLOPANIȘAD 519

is the food, in relation to which fire is the eater of the food, (wherein it is dissolved during involution). Fire is the food in relation to which air is the eater of the food, (the solvent during involution). Air is the food in relation to which ether is the eater of the food, (the solvent during involution). Ether is the . food in relation to which the organs of perception and action are the eaters of the food, (wherein it is dissolved during involution). The organs of perception and action are the food in relation to which the mind is the eater of the food, (the solvent during involution). The mind is the food in relation to which the intellect is the eater of the food, (the solvent during involution). The intellect is the food in relation to which the A-vyakta, (the indistinct causal principle underlying the three sheaths), is the eater of the food, (the solvent during involution). The A-vyakta is the food in relation to which the A-ksara, (the Is'vara-tattva, that is imperishable), is the eater of the food, (the solvent during involution). The A-ksara, (the Is'vara-tattva, that is imperishable), is the food in relation to which Mrtyu, (the Saksi-tattva, that consumes all), is the eater of the food, (the solvent during involution). Mrtyu, (the Sakși-tattva, that consumes all), merges (in the seedless Brahman), the radiance that manifests itself as the transcendent Paramatman, which alone remains as the residual substratum, as a result of the negation of all things apart from the Brahman. Thereafter there is what is not existent, nor non-existent, nor partly existent and partly non-existent. Thus this truth,

520 THE SĀMANYA VEDĀNTA UPANIȘAD-S

(that has been taught), is the precept relating to libera- tion and the final conclusion arrived at by all the systems of Vedanta, the final conclusion arrived at by all the systems of Vedanta.

ANUS'ĀSANA IX

THE BURNING OF THE TATTVA-S

KHAŅDA XV

THE ORDER OF BURNING OF THE TATTVA-S, BY THE ATMAN MOVING UPWARDS, WHEN THE BRAHMAN IS ATTAINED

Then the sage Raikva asked this (sage Ghoran- giras) thus : "O Lord! How and by what means does this (Atman), that is palpable sentience, after moving up- wards (from its seat), burn away its (Tattva) seat (and get reduced to the state of seedlessness) ?" Unto him . he replied thus: "This (Atman, that is palpable sentience), after moving upwards (towards the Brahma-loka with a view to attain the seedless state), burns the Prana, the Apana, the Vyana, the Udana, the Samana, the Vairambha, the Mukhya, the Antar-yama, the Prabhañjana, the Kumara, the S'yena, the S'veta, the Krsna, and the Naga (vital airs); burns and renders seedless (the elements), earth, water, fire, air and ether; burns and renders seedless, the waking, dreaming and sleepling states, as also the Turiya ; burns this mighty

THE SUBĀLOPANIȘAD 521

(phenomenal) world, and the (mighty) other world, (the visible world of radiance and the invisible world of darkness); burns virtuous and vicious conduct, (leading to the worlds of radiance and darkness) ; there- after it burns the world which is devoid of lustre, devoid of limit and devoid of appearance; then it burns the Mahat-tattva; burns the A-vyakta-tattva; burns the A-ksara, (the Is'vara)-tattva; burns Mrtyu, (the Saksi-tattva). Then the Mrtyu-tattva merges in the radiance (of the seedless Brahman), mani- festing itself as that exquisite Paramatman, (who alone remains as the residual substratum as a result of the negation of all things apart from him). (Hence the knower of the Brahman becomes that Brahman alone). Thereafter, there is what is not existent, nor non- existent, nor what is partly existent and partly non- existent. Thus, this (truth that has been taught) is the precept relating to liberation and the final con- clusion arrived at by all the systems of Vedanta, the final conclusion arrived at by all the systems of Vedānta. (1)

ANUSĀSANA X

THE BESTOWAL OF THE BRAHMA-VIDYĀ

KHAŅDA XVI

This lore of the seedless Brahman, the Brahmo- panisad, owing its origin to Sage Subala, should not be 66

522 THE SAMANYA VEDĀNTA UPANIȘAD-S

bestowed on any one that has not attained composure; nor on one, who has no sons ; nor on one, who has no dis- ciples ; nor on one, who has not taken his residence for one year atnights, (in his Guru's quarters); nor on one, whose antecedents, such as lineage, character and the like, are not known ; nor should it be even mentioned to any such person. The subject matter of this shines to advantage, when imparted unto that high-souled one, whose devotion to the supreme being is profound, and to his Guru is as profound as in the case of the supreme being. This then is the precept relating to liberation and the final conclusion arrived at by all the systems of Vedanta, the final conclusion arrived at by all the systems of .Vedānta. (1)

THE SŪRYOPANIȘAD.

[This Upanisad, which is the Seventy-first among the 108 Upanisad-s and forms part of the Atharva- veda, after enumerating the Rsi, (seer), and other de- tails of the Surya-gayat-tri, the chief Mantra of the Upanișad, up to the meditation on its presiding deity, deals with the identity between the Sun and the inner- most Atman on the one hand, and the Brahman on the other, and the all-embracing and all-generating character of the radiance of the Sun, extracts the eight- syllabled Mantra of Surya, after singing his gloriesj and winds up with the enumeration of the fruits derived from the practice of the Mantra.]

ENUMERATION OF THE RSI AND OTHER DETAILS OF THE SŪRYOPANIȘAD DOWN TO MEDITATION

Then, (after acquiring the requisite qualifications), we shall presently expound the Atharvangiras, (hymn of the Atharva-veda), relating to Surya, (the Sun). Brah- man, (the creator), is the Rsi, (seer), of this Mantra, (hymn). The Gayat-trī is the Chandas, (metre em- ployed). Aditya, (the Sun) is the Devata, (deity).The

524 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

Hamsa, (the Paramatman), "So'ham," (He I am), along with the seed-syllables indicative of Agni (fire) and Narayana joined together, (viz., "Ram "), is the Bīja, (seed, of the Mantra). The Hrl-lekha, "(Hrīm)", is the S'akti, (power). (The seed-letters of) the orders of creation commencing from ether, (the subtlest among them, in order), downwards, (vis., "Ha", "Ya", "Ra", "Va", and "La"), put together, form the Kilaka of the Mantra. The Viniyoga, (its application), is in the prayer intended for the attain- ment of the four ends and aims of human existence, (viz., Dharma, right conduct, Artha, wealth, Kama, the gratification of desires and Moksa, liberation). The six Anga-(nyasa-s) are (to be performed along with the Kara-nyasa-s), by making use of the seed-syllables (mentioned above) with the six Svara-s mounted thereon, . (as "Ham," "Sam", and so on). [The Dhyana, (meditation), is as follows :] " Seated on the red lotus, mounted on a chariot yoked to a single horse, Sapta by name, with a complexion of the colour of gold, with four arms, (two of which are) holding a pair of lotuses, and (the other two), the Abhaya, ("fear-not ") and the Varada, (boon-bestowing) postures, the propeller of the time-wheel, (commencing from a second and ending with the Brahma-kalpa), the res- plendent Surya-narayana, (the Surya, the Is'vara, who is identical with Narayana, the Paramatman), he, who knows Him in this manner, (as non-differentiated from the innermost Atman), becomes the Brahmana, (the true devotee of the Brahman). (1)

THE SŪRYOPANIȘAD 525

IDENTITY OF THE INNERMOST ATMAN WITH SURYA Om! (the Para-brahman non-differentiated from the A-para-brahman, and indicated by the mono-syllabic Praņava): Bhur, Bhuvar, and Suvar, (the three Vyahrti-s, which are the transformations of "A", "U" and "M", the three limbs of the Pranava, indicative of the Vidya- and the Avidya-quarters of the Brahman). We do meditate (for ever) on the ef- fulgent radiance, (the supreme sentience of the Brahman, which is the prime source of the knowledge of the transcendent Brahman, accomplished exclusively through the denial of the reality of existence of all phenomena, known and unknown, commencing from the Vis'va-vis'va and ending with the Anujñaikara- savīkalpa), of that glorious Savitr, (the omniscient, self- manifest Is'vara, non-differentiated from the innermost Ätman), which all-penetrating Savitr, (which omni- potent, omniscient Is'vara), invigorates our mental faculties to function in the right manner, (directs and controls our inner and outer senses so as to conduce to the attainment by us of final beatitude of the form of remaining in the most exalted state of the incor- poreal Brahman alone). (He who does so, becomes a Brahmana firmly established in the Brahman and finally attains Videha-kaivalya). (2) THE RADIANCE OF THE SUN, THE PRIME-CAUSE OF THE PHENOMENAL WORLD Surya, (the Sun), is the Ätman (of the form of the Sutratman), established in the core of the world of

526 THE SĀMĀNYA VEDANTA UPANIȘAD-S

inanimate and animate creatures. These (five) ele- ments, (ether and others and the variants evolved out of them), verily take their origin from the Sun. From the Sun originate sacrifices, (such as Agni-stoma and others), clouds, (that are indispensable for the sustenance of the world), food, (the means of sustenance for the yarious orders of creation) and lastly the Atman, (the multitude of Jīva-s, that eat up the food). (3)

IN GLORIFICATION OF THE ADITYA

Salutation unto thee, O Aditya! Thou alone art ever openly doing thy (allotted) task. Thou alone art Brahman, (the creator), directly seen (by all beings). Thou alone art Visnu, (the all-pervader), directly seen (by all beings). Thou alone art Rudra, (the destroyer), directly seen (by all beings). Thou alone art the actual Rc. Thou alone art the actual Yajus. Thou alone art the actual Saman. Thou alone art the actual Atharvan. Thou alone art all the Veda-s. (4)

THE ALL-PERVADING BRAHMAN-HOOD OF THE ĀDITYA

From the Aditya is born Vayu, (air). From the Aditya is born earth. From the Aditya is generated water. From the Aditya arises Fire. From the Aditya are produced ether and the cardinal points. From the Aditya spring forth the Gods. From the Aditya came into being the Veda-s. It is verily this Aditya, that warms up this region (of the solar system).

THE SŪRYOPANIȘAD 527 The Aditya, to whom this world owes its very existence, verily becomes the Brahman, (with the cessation of their inter-relationship as effect and cause). The Aditya is the inner senses, the mind (of volitions), the intellect, the thinking mind and individuality, (which are but differentiated parts of the Brahman). The Aditya is indeed the Vyana, the Samana, the Udana, the Apana, and the Prana (vital airs). The Aditya is verily (the organs of perception), hearing, touch, vision, taste and smell. The Aditya is verily (the organs of action), the vocal organ, the hands, the feet, the anus and the genitals. The Aditya is again, sound, touch, form, taste and smell. The Aditya is further articulate expression, grasping, locomotion, evacuation and sexual pleasure. The Aditya is verily full of bliss and full of wisdom, (indicative of the five sheaths) and is full of the supreme sentience (of the Jīva). (5)

PRAYER ADDRESSED TO THE SUN

Salutation unto thee, O Mitra ! (the friendly one), O Bhanu ! (the radiant one), do thou protect me from death. Salutation unto the effulgent one, unto thee, the sustainer of the world ! From the Sun, (who partakes of the functions of the Trinity), do the elements derive their existence. By the Sun are they protected. In the Sun do they meet with their dissolution. Whatever is the Sun, that alone am I. May the radiant Sun grant us the eye of vision. Again, may the great Lord of vision grant us the eye of knowledge of the divisions

528 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

of the Parvan, (periods, such as the past, the present and the future, minutes, hours, days, months, years and so on). May he grant us the power of perception (of the nondifferentiated Brahman alone). We exist for the sake of the Aditya, we offer service in the form of medita- tion unto the Aditya, from whom emanate thousands of rays. May that Surya induce in us (the proneness ever to tread on the path of righteousness) ! The Savitr, (the Sun, who extends his form), afore, the Savitr to the rear, the Savitr from above, the Savitr from below, may the Savitr vouchsafe unto us continuous influence over all things! May that Savitr grant us long life, (for the attainment of the nondifferentiated Brahman), {may He, who has attained fullness, grant us the like fullness !) (6)

THE SÜRYĀSȚĀKȘARĪ, THE EIGHT-SYLLABLED FORMULA OF THE SUN " Om" is the mono-syllabic mantra nondifferen- tiated from the Brahman. "GHRNIH," (the merciful), -thus are the next two syllables. "SŪRYA," (the Sun) -thus are the next two syllables. "ADITYA," (the Celestial),-thus are the next three syllables. Of this alone (is constituted) the eight-syllabled Suryāstāksarī- mantra, ("OM GHRŅIŅ SŪRYA ĀDITYAH "). (7)

FRUIT ATTAINED FROM THE MUTTERING OF THE AFORE-SAID MANTRA He, who mutters (this) every day, verily becomes the Brahmana, verily becomes the Brahmana. On

THE SŪRYOPANIŞAD 529

muttering it facing the Sun, he is rendered immune from the fear of falling a prey to incurable diseases. Inaus- picious signs and omens vanish. He is absolved from the sinful consequences of partaking prohibited food; he is absolved from the sinful consequences of having recourse to prohibited ways of living; he is absolved from the sinful consequences of conversing with de- graded people; he is absolved from the sinful con- sequences of conversing with morally depraved people. At mid-day, he should recite it facing the Sun. By doing so, he is absolved from the sinful consequences of the five Maha-pataka-s, (heinous sins), just com- mitted. Even a random reference to this Savitrī-vidya, (Mantra), should not be made to any person by any means. That man of noble impulses, who recites this early in the morning, becomes prosperous. He will attain bovine wealth. He will gain the knowledge of the import of the Veda-s. By reciting it three times a day, (early in the morning, at noon, and at the hour of evening-twilight), he will attain the fruit of a hundred sacrifices. He, who repeats it, when the Sun is shining brilliantly, he safely finds his way across the most terrible death, he safely finds his way across the most terrible death, he who knows thus .- Thus the Upanișad. (8)

67

THE SKANDOPANIŞAD

[This Upanisad, which is the Fifty-first among the 108 Upanisad-s and forms part of the Krsna-yajur-veda, gives an exposition of the nondifferentiated Brahman, after pointing out the identity between the Jiva and the Para, between S'iva and Kes'ava, and between the Para-brahman and the A-para-brahman of the form of the Trinity, and winds up with a prayer unto the most exalted state of the Brahman.]

REALIZATION BY THE KNOWER OF THE IDENTITY BETWEEN THE BRAHMAN AND THE ATMAN

O greatest among the gods ! due to the influence of a bit of thy grace, I have not swerved (from the path of attaining the knowledge of the Brahman). I am palpable wisdom alone. I am S'iva (of the form of the Brahman, nondifferentiated from the innermost Atman). What remains to be achieved beyond that ? By giving full play to the functioning of the inner senses, what is not one's own, manifests itself as his own. But by the destruction of the inner senses, Hari, (the Paramatman, becomes manifest), firmly established as the supreme sentience alone. I am

THE SKANDOPANIȘAD 531

likewise established as the originless supreme senti- ence alone. What remains to be achieved beyond that? All nonsentience, that is apart (from the supreme sentience), vanishes like a dream. He, who witnesses all sentience and nonsentience, (manifest in this pheno- menal world of the animate and inanimate orders of creation), is A-cyuta, (the unswerving and changeless Turyätman), the embodiment of the supreme sentience. He alone is the Maha-deva, (the Great God). He alone is the Great Hari, (Maha-vișnu). He is the radiance of all radiances. He alone is the omnipotent over-lord, (the Parames'vara). He alone is the transcendent Brah- man. That Brahman am I, there is no doubt about it. (1-5)

ABSENCE OF DIFFERENCE BETWEEN THE JIVATMAN AND THE PARAMATMAN

The Jiva is S'iva. S'iva is the Jiva. That reputed Jiva is purely S'iva. What is a grain of paddy, when encased in the husk, becomes rice, when the husk is off. Similarly, what is the Jiva, when subject to bon- dage, (such as what obtains in worldly existence), be- comes Sada-s'iva, (the Paramätman), with the oblitera- tion of Karma, (when the fruits of all actions, previously accumulated and present, have been completely ex- hausted and there is absolutely no scope for prospective ones). When subjected to the bonds (of misconcep- tions relating to things apart from himself), even the Paramatman thinks that he is the Jivatman alone.

532 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

When freed from the bonds of misconceptions, even the Jīvatman thinks that he is Sada-s'iva, (the Paramatman). (Hence, one should burn the bonds of worldly exist- ence, with the diluvian fire of the knowledge of the peerless Brahman, nondifferentiated from the innermost Ātman alone). (6)

ABSENCE OF DIFFERENCE BETWEEN S'IVA AND KES'AVA

My salutation unto Siva of the form of Kesava and (likewise) unto Visnu of the form of S'iva. The heart of S'iva is Vişnu and (likewise) the heart of Visnu is S'iva. Even as Visnu is full of S'iva, so also is S'iva full of Visnu. To the extent I see no difference be- tween S'iva and Kes'ava, to the same extent may I thrive in life. Even as there are no extraneous differences between the transcendent Brahman and the innermost Atman, (such as obtain between the Vis'va, the Taijasa and the like), (when the knowledge. of the identity between the two has been firmly established), even so, by looking on Siva and Kes'ava as identical, (without attaching any extraneous difference between the two), (may I thrive in life). (8, 9)

MENTAL WORSHIP, THE ESSENTIAL MEANS OF ATTAINMENT OF THE KNOWLEDGE OF THE ATMAN

The human body is said to be a temple of god. The Jiva inherent therein is alone the S'iva (installed

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in the temple). (The worshipper thereat) should cast off the offal of ignorance, (even as faded flowers and the like, cast away from the place of worship), and worship with the conviction, "I am the radiant divinity (en- shrined in the temple of the body)." Perception of identity (between the Jiva and the Para), is verily knowledge. The mind drawn off from sensual plea- sures is the act of meditation. The giving up of impure Vasana-s of the mind, is the ablution. The control of the inner and the outer senses is the purificatory rite. The worshipper should drink the nectar of the Brah- man. He should have recourse to begging, (alms just sufficient) for the sustenance of the body, (and that too only at the prescribed periods). Neighboured by him- self alone, he should take his abode at a secluded spot, all alone and devoid of dual living. Thus should the man of intellect conduct himself, and by so doing he will attain liberation. (10-12)

MEDITATING ON THE SUPREME STATE WITH THE PRELIMINARY PRAYER FOR LONGEVITY .

That we might live long, we offer our salutation unto that dignified and most excellent abode of the Brahman, (which is identical with the Brahma-loka, the Vaikuntha- and the Kailasa- seats of the four-faced Brahman, Vișņu and S'iva). May we fare well, (that we might meditate on the identity of the Trinity with the Brahman). OM! salutation-thus. O (members of the glorious Trinity), Brahman, (the four-faced 68

534 THE SĀMĀNYA VEDĀNTA UPANIȘAD-S

creator, representing the totality of the Jīva-s), (Visnu), the Lion-faced, and S'iva, (the leader of the Gods) ! Through the grace of each one of you, sages have come to know of the eternal and ever-lasting Brahman, shorn of the differentiation involved in the aspects of Viriñci, (the creator), Narāyaņa, (Vișņu) and S'amkara, (S'iva), as the unthinkable, (incapable of being comprehended. as anything apart from itself), not distinct (as to its corporeal or other character), the infinite (in point of time, place, and substance), the imperishable, (because of its persistence as the perpetual existence) and of the character of (the conclusions arrived at by) all the Veda-s, by identifying it as the peerless Atman of their own. (What remains as the peerless, absolute existence, full-blown, self-manifest sentience, and un- surpassed bliss), that is the most exalted state of re- maining as the all-pervading Visnu, (the Brahman alone, shorn of the difference between the pervader and what he pervades). Sages always visualize, with their eyes outstretched as it were in the direction of heaven, that most exalted state of Visnu, (actually as in no way differentiated from their own Atman-s). These Vipra-s, (most exalted knowers of the Brahman), with their passions cast away and all their inner senses alert, expound most clearly that most exalted state of Visnu, (unto ignorant folk like us), thus. This is the precept relating to Nirvana, (Liberation). This is the precept of the Veda. Thus the Upanisad. (13-15)

D.G.A. 80. CENTRAL ARCHAEOLOGICAL LIBRARY NEW DELHI Borrowers record.

Call No .- Sa2Vu/Ayy/Sub-7912

Author- Ayyangar, T.R. Srīnivasa.

Title-Samanya Vedanta Upanisads.

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